In the first century, the Gospel of Matthew was considered to be the first and oldest of the gospel accounts. In fact, the Bible specialists, Barker and Kohlenberger, state, “During the first three centuries of the church, Matthew was the most highly revered and frequently quoted canonical gospel…” [1] Matthew enjoyed the distinction of having the greatest quantity of the Master’s teaching. The book also had the greatest number of links with the Old Testament and with Judaism. [2] It was felt by many early Christians that Matthew was not only written by the disciple of that name, but that it was originally written in Hebrew. [3] In those early days Matthew was always listed first among the gospels. So Matthew, the disciple of Jesus and tax collector, was always considered to be the author. Scholars have felt that his business knowledge of shorthand may have enabled him to record many of the discourses of Jesus. [4] The great Scottish commentator, William Barclay, says of him, “Matthew rose up and followed him and left everything behind him except one thing – his pen…” [5] Concerning the dating of Matthew, this has been much disputed in modern times. This dispute involves what is called the Synoptic Problem. The word “synoptic” is a Greek word which means “to see together.” The Gospels of Matthew, Mark and Luke are called the Synoptic Gospels because they closely parallel each other. Modern scholars now propose that Mark was first written since both Matthew and Luke draw heavily from Mark. The Anglican cleric and scholar, R. T. France says, “Roughly 45 percent of Matthews’s Gospel consists of material found in similar (sometimes verbally identical) form in Mark, and in roughly the same order; a further 20 percent or so is similarly shared with Luke…” [6] This is a problem so complex and so tangled that it is not likely to be solved even in our century. The original Hebrew document of Matthew may have been written early, and Matthew himself may have put the document into Greek at some point. After all, Matthew in his profession had to be skilled in Greek and he also lived very near the Decapolis, a Greek-speaking area of the Galilee. While we cannot date the early Hebrew edition, many scholars are agreed that the Greek issue of Matthew occurred somewhere in the AD 60s. [7] Scholars feel that Matthew was not only written by a Jew (Jewish Christian) but that it was written in an area where there were many Jews living. The general opinion today is that Matthew was written somewhere in Syria and most likely at Antioch. After all, Ignatius Bishop of Antioch, writing about 110-115, was the first to quote from the book. [8] Apparently the Greek Matthew was not sent out to some particular church but was happily used by the many Greek speakers of the area. The Book of Matthew is arranged for teaching and memorization. Asbury professor, Craig Keener, sees the book arranged not chronologically but according to topic. These sections are: “the ethics of the kingdom in chapters 5-7, the mission of the kingdom in chapter 10, the presence of the kingdom in chapter 13, church discipline and forgiveness in chapter 18 and the future of the kingdom in chapters 23-25.” [9] Barclay says, “…Broadly speaking, to Mark we owe our knowledge of the events of Jesus’ life; to Matthew we owe our knowledge of the substance of Jesus’ teaching.” [10] Matthew may be of utmost importance for Christians today. In fact, it is the only gospel that mentions the church (16:18; 18:17). It also places great emphasis upon the kingdom of God and things to come. [11] We greatly need these teachings in our generation. This is the genealogy of Jesus the Messiah the son of David, the son of Abraham: [2] Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, [3] Judah the father of Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram, [4] Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, [5] Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, [6] and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife, [7] Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, [8] Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah, [9] Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, [10] Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah, [11] and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. [12] After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, [13] Zerubbabel the father of Abihud, Abihud the father of Eliakim, Eliakim the father of Azor, [14] Azor the father of Zadok, Zadok the father of Akim, Akim the father of Elihud, [15] Elihud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, [16] and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah. [17] Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah. Matthew 1:1-17 No doubt, a long genealogy would be an unusual way to begin a book today. For the modern person, reading this would be considered drudgery and the genealogy would likely be skipped by many readers. However, to the Jewish person the genealogy was of great interest and of absolute necessity. Jewish people in Bible times were obsessed with pedigree. For folks in the priestly line, this was greatly magnified. For priests it was critically important to trace pedigree all the way back to Aaron, the first high priest. [1] In the days of Nehemiah, three priestly families, Hobaiah, Hakkoz and Barzillai could not produce their genealogical records and thus they were excluded from the priesthood (Neh. 7:63-65). In later times, such records were kept by the Sanhedrin, but individual families no doubt had theirs memorized. It is said that the genealogical lines in Scotland were memorized and repeated at every coronation over hundreds of years, and that land was much more primitive than Israel. [2] One family in Israel was greatly jealous over pedigree and that was the family of King Herod. Herod was of Edomite background and because of it he was greatly despised by most people in Israel. [3] We note that the genealogy of Jesus immediately connects with two people, Abraham and David. For one to be a Jew, that one had to connect with Father Abraham (Gen. 12:3; 18:18; 22:18). But for one to inherit the throne of Israel it was necessary to connect with David (v. 6), to whom the eternal kingdom had been promised. (2 Sam. 7:13; Psa. 132:11). This genealogy is very similar to those found in Genesis 5:1 ff., 1 Chronicles 1:34; 2:1-15, and Ruth 4:18-22. American New Testament scholar, Grant Osborne, says of the passage here: “In the first 17 verses we meet 46 people whose lifetimes span 2,000 years…God’s work in history is not limited by human failures or sins, and he works through ordinary people.” [4] In verse 3 we realize one of the early problems with the genealogy. Judah, through an illicit relationship with his daughter-in-law, Tamar, became the father of the twins Perez and Zerah (Gen. 38:27-30). Tamar, who was not sexually pure (neither was Judah for that matter) became the first of three sexually impure women in this genealogy. These ladies were not exactly shining lights in the holy record. All three were probably Gentiles, [5] and this speaks in type of the coming outreach to the nations by Israel. We might point out that it was highly unusual for women to be listed in ancient genealogies. [6] In verse 5 we have the mention of Rahab the harlot, who is said to be the mother of Boaz, who was father of Obed (cf. Jos. 2:13; 6:17, 23,25). Obviously, some generations are missing, since Rahab was certainly not the mother of Boaz. [7] This is something we see frequently in genealogies. For instance, in the four hundred year period covered by four generations from Perez to Amminadab (1:3-4; cf. Gen. 15:13; Ex. 12:40) there were probably several generations omitted. The apologist Norman Geisler says: “In biblical Hebrew culture being a father was thought in the same light as being a forefather or ancestor. Begat can mean ‘was the ancestor of.’ The word son (ben) can mean descendant. Jesus was the ‘son of David.’” [8] This was the accepted manner in which genealogies were done in antiquity. It is interesting that even the avowed enemies of Christianity in ancient times never once questioned these public records. [9] Verse 6 brings us to King David, and his mention is very important. The eternal kingdom was promised through David and his heirs (2 Sam. 7:16; Rev. 22:16). Some of his heirs did not do too well, but David for the most part had a heart after God (1 Sam. 16:7). His one major fault was his adultery with Bathsheba, the wife of Uriah the Hittite. She too had apparently consented to have the adulterous affair with the king and this ended in the murder of her husband. It is likely that Bathsheba was also a Gentile woman, and this whole sordid affair did not look well in the family tree. Still, it was through the line of David that the Messiah came. Pastor and religious broadcaster, Warren Wiersbe, says, “Since royalty depends on heredity, it was important for Jesus to establish his rights to David’s throne. Matthew gave his human heredity (Matt. 1:1-17) as well as his divine heredity (Matt. 1:18-25).” [10] Solomon, who became heir of David through Bathsheba, did marvelously well at the beginning but in the end fell into idolatry through his many foreign wives. His reign established idol high places in Jerusalem and it began the ultimate ruin of the nation. His son Rehoboam, through his foolish decision, caused the division of the northern and southern kingdoms. As we have noted, genealogies sometimes leave a lot to be desired. In verse 8 we have another skip in the kings after Jehoram. The three kings of Ahaziah, Jehoash (Joash) and Amaziah are left out. These kings were quite involved with the evil house of Ahab in Samaria and it is thought by some that it was for this reason that they were skipped by Matthew. [11] In verse 10 we have the dubious distinction of meeting King Manasseh, one who held the reputation of being the worst king Judah ever had (cf. 2 Kgs. 21:2-7). [12] His evil reign lasted fifty-five years, but strangely in the end he repented and was forgiven by God (cf. 2 Chr. 33:10-25). In verse 11, mention is made of Jeconiah, who is also known as Jehoiachin. It was Jehoiachin who essentially lost the kingdom to the Babylonians. He was carried to Babylon where he later died. His uncle Zedekiah was made the puppet king in Jerusalem. After the exile, Zerubbabel (v.12), grandson of Jehoiachin, became one of the main leaders in the return to Israel under King Cyrus of Persia. From this point on until the birth of Christ the names do not appear in the Old Testament, for this was the intertestamental period. The names were probably derived from the family record of Joseph. [13] Nevertheless, they continued to be of the royal line of David. Verse 12 gives us another mind-twister regarding David’s descendants. Shealtiel is here listed as the father of Zerubabbel (cf. Ezra 3:2; Neh. 12:1; Hag. 1:1). This seems to depart from 1 Chronicles 3:19, where Pediah is listed as Zerubbabel’s father. What we most likely have here is what is called a levirate marriage, where a brother dies childless and another brother takes the widow and raises a child for the deceased brother (Deut. 25:5-10; cf. Gen. 38:8-9). [14] We can see how this was of utmost importance for a people intent upon bringing forth the Messiah. In verse 16, we finally arrive at Jacob the father of Joseph. It was Joseph who became the husband of Mary. Luke mentions that Joseph was the son of Heli rather than Jacob (Lk. 3:23). Once again, what we probably have here is more evidence of levirate marriage. Heli probably died without children and his brother Jacob then married his widow. In order to continue his brother’s line he begat Joseph, who was thus a legal son of Heli. [15] When we compare Matthew’s genealogy with that of Luke, we end up with all kinds of variations (Lk. 3:23-38). Albert Barnes, the nineteenth century American Presbyterian theologian says: “The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different…Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than 42 names, while Matthew has recorded only 27 names.” [16] To further complicate the lists, Luke goes from son to father while Matthew goes from father to son. Some have tried to solve this dilemma by claiming that Matthew gives the genealogy of Joseph (the legal father of Jesus) and that Luke gives us the genealogy of Mary (the actual blood line). The problem with this thinking is that genealogies were usually not reckoned through the mother. Leon Morris, the Australian professor, says: “The best suggestion is that Matthew’s list represents the legal descendants of David, those who would actually have reigned had the kingdom continued, while Luke gives the descendants of David in the line to which Joseph belonged…” [17] France says it was, “…clearly intended to be that of Jesus’ ‘legal’ ancestry, not of his physical descent.” [18] At about this point it might be helpful to remember Paul’s warnings about being too caught up with genealogies (1 Tim. 1:4; Tit. 3:9). When we arrive at verse 17 we encounter an unusual system of dating. Matthew divides the genealogy into three parts with fourteen names in each part. This seems on the surface to be a neat way of dividing time, but the truth is that it does not work out so well. Barker and Kohlenberger say, “Matthew has grouped them according to fourteens, most likely a symbolic number. It is impossible to get the three fourteens without counting either David twice or Jeconiah twice.” [19] No doubt this section is arranged in such a way as to aid in memorization. In those days few people had copies of scripture so it was necessary for most people to store portions of the Bible in their memory. [20] Some scholars feel that Matthew made use of the “perfect number” “seven” and that he made three groups of “twice seven” which would have represented wholeness or completeness. Ancient Hebrew had only consonants and no vowels. Therefore the name of David would have been spelled DVD. Hebrew letters had numerical value, so DVD would have represented the numerals 4+6+4 or the total of 14. [21] The scholars feel that this was a means of emphasizing David’s central place in the genealogy. Let us say something that will hopefully clear up the whole matter of genealogy. The human race is broken, and has been broken since the fall. In other words, the whole genealogy is fallen because of sin. In the best of human records we have things like lust, adultery, deceit and murder. Everywhere we have the evidence of death which came through sin. Therefore, we have the necessity for levirate marriages. As G. K. Chesterton once said, “whatever else is true of man, man is not what he was meant to be.” [22] We can thank God though that the Bible tells it like it is. It truly presents human sinfulness. The bright spot in the genealogical record is the presence of the Messiah. He came to the earth to repair and restore humanity to its pristine and sinless condition. Because of the depth of sin in all creation, this was a complicated task that would take many centuries. In the end, the heavens would rejoice and the earth would be glad. The trees of the field would sing for joy, along with all creation. (Psa. 96:11-13). Habakkuk says, “For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Hab. 2:14). In the end, redeemed humanity will shine with the radiance and glory of the Lord (Rom. 8:18-19). In the meantime, it is only the Messiah and him alone who maintains the biblical genealogies, makes sense of them and brings them to completion. This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Matthew 1:18 Now we come to the very heart of the Christian gospel or good news. God was about to break into the dismal human scene and bring deliverance. That deliverance would be affected through Mary, an extremely devout young girl in the Galilee. What Satan brought about by the deception and fall of Eve, God would undo through the obedience of this young girl. She would bring forth the Messiah, the very Son of God. Paul says, “But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship” (Gal. 4:4-5). Young Mary was betrothed or pledged to marry Joseph, who was a carpenter. Mary was probably around twelve to fourteen years of age and Joseph was likely between eighteen and twenty. [23] In those days the betrothal was a legal contract for full marriage in about a year’s time. During the period the couple lived apart, however, it took a legal divorce to dissolve their agreement. [24] There was no sexual relationship during this time so it was strange indeed that Mary, who was a virgin, became pregnant. To the natural mind it would indicate to all that Mary had been unfaithful. No doubt the tongues began to wag in Nazareth. However, the real story was that the Virgin Mary had experienced a visitation from the angel Gabriel announcing to her that she would bring forth a child by the Holy Spirit and that he would rule on the throne of David forever (Lk. 1:26-35). It would take another angelic visitation in the dreams of Joseph for him to accept the child and agree that the baby would become his legal heir. According to prophecy, the Messiah was to be born of a woman (Gen. 3:15), of the seed of Abraham (Gen. 22:18), and through the tribe of Judah (Gen. 49:10). Wiersbe says, “…Jesus Christ is the only Jew alive who can actually prove his claims to the throne of David!” [25] In that era, society was rife with stories about pagan gods impregnating women. [26] No doubt because of this, the story of the virgin birth was seldom related in the later writings and preaching of Paul and the others. It was too easy to be confused with the ever-prevalent Greco-Roman mythology. [27] We must bear in mind that the relationship between God and Mary was not sexual. [28] It was a holy relationship brought about by the Holy Spirit coming upon Mary. Since Jesus was born of Mary he was born one-hundred percent human. Because he was fathered by the Holy Spirit he was born without a trace of human sin. [29] Jesus was born as the God-man. God had at last come to live in the midst of his people. People could never again charge God with being unconcerned about the lot of human beings. “Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (1:19). At the outset, Joseph naturally assumed that Mary had been unfaithful to him. In such a case the only way a husband could protect his integrity was to divorce his wife. In earlier times an adulterous wife would have been stoned to death (Lev. 20:10; Deut. 22:13-21; Jn. 8:5), but in these days such a thing was handled by divorce. However, since a public divorce was a humiliating thing Joseph decided to do a private divorce. This was authenticated by two witnesses and afterward the woman would be sent away (Deut. 24:1). Such a procedure was alluded to in the Mishnah (Sotah 1:1, 5). [30] “But after he had considered this, an angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit’” (1:20). God addressed Joseph through the angel as “son of David,” thus bearing witness to the legality of his connection with David of old. [31] Dreams are rare in the New Testament when used as a means of divine contact. They are essentially confined to Matthew’s prologue (1:20; 2:13, 19, 22). [32] “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins” (1:21). Mary’s child would be a son and she was instructed to name him Jesus. This is the Greek form of the Hebrew “Joshua” and it means “the Lord saves.” [33] Just as Joshua led the people into the natural land, Jesus now leads us into the spiritual land. Unfortunately, the Jews had developed a tragic misunderstanding about their coming Messiah which would bode ill for Jesus. Over the years the Jewish people had come to believe that the Messiah would be a political leader who would free Israel from Roman domination. How wrong that concept was! Jesus came to free people from the sin that had caused bondage to Rome in the first instance. “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’)” (1:22-23). This is the first of what scholars have called the formula citations, which function as evidences of Jesus’ messianic identity. France lists these passages as 1:22-23; 2:15; 2:17-18; 2:23; 4:15-16; 8:17; 12:17-21; 21:4-5; 27:9-10. After each of these citations there is an appropriate reference to the Old Testament. [34] Verse 23 concerning the virgin conceiving has brought about a good deal of discussion over the centuries. This was obviously a sign that was given through Isaiah the prophet to Ahaz, King of Judah. The account is recorded in Isaiah 7:14. The essence of the prophecy was that a virgin would give birth to a son and before the son was able to discern right from wrong the two kings who were troubling Judah would be eliminated. There have been many and diverse theories about this passage. Obviously, this was not just an ordinary woman giving birth to an ordinary child. There was something special and miraculous about this birth or it would not have qualified as a sign. We simply have to conclude that a young virgin did give birth to a son at that time and that this event served as a type and pattern for the virgin birth of Mary over seven centuries later. The Greek word parthenos used here can mean virgin or young woman of marriageable age. However, the Septuagint Greek translation of Isaiah 7:14, has the Hebrew word almah rendered as parthenos and almost always has the meaning of “virgin.” In fact, the overwhelming appearances of parthenos in biblical and non-biblical Greek require it to be rendered as “virgin.” [35] Paul Kretzmann, Lutheran pastor, professor and author, notes how the virgin birth of Christ was not questioned for around eighteen centuries until modern rationalism emerged. It was a part of the Apostolic Creed, “…born of the Virgin Mary…” and it reflected the necessary sinless birth of Christ. [36] All that has changed as many of the scholars of this age have tended to deny biblical truth. Distinguished New Testament scholar, Craig Blomberg, says: “In no sense can this prophecy be taken as less than messianic or as fulfilled in a merely human figure. So it is best to see a partial, proleptic fulfillment of Isaiah’s prophecy in his time, with the complete and more glorious fulfillment in Jesus’ own birth.” [37] “When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife” (1:24). The dream of Joseph must have been a powerful spiritual experience because he awoke with full intentions to carry it out regardless of traditions to the contrary. He quickly completed the marriage arrangement, taking Mary as his wife although the one-year waiting period had not elapsed. [38] Nevertheless, they had no sexual relations until the Christ Child was born. “But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus” (1:25). France says: “The Greek expression for ‘not until’ would normally suggest that intercourse did take place after the end of this period, and that therefore Jesus’ ‘brothers’ (12:46, etc.) were subsequently born of Joseph and Mary in the normal way. There is no biblical warrant for the tradition of the ‘perpetual virginity’ of Mary.” [39] Incidentally, we read in Mark 6:3 that Jesus also had some sisters. Early in church history Mary began to be exalted, although Jesus had specifically taught against this very thing (Lk. 11:27-28). In early church theology she was said to be the “Mother of God” and “The Queen of Heaven.” By AD 451 the doctrine of Mary’s perpetual virginity was introduced. This doctrine would have prevented her other sons and daughters mentioned in scripture as being her own. In 1854, Pope Pius IX established the doctrine of the immaculate conception, freeing Mary from the taint of original sin. In 1894, Pope Leo XIII proclaimed Mary as the Mediatrix of Divine Grace. She could now be the recipient of prayers. By 1950, Pope Pius XII proclaimed that Mary at the end of her life was assumed body and soul into heaven. As we can see, the scriptures say none of these things about Mary and even plainly rebuke such thinking. In 1 Timothy 2:5 scripture says, “For there is one God and one mediator between God and mankind, the man Christ Jesus…” It is true that Mary was a very special young lady. She was a young virgin highly favored by God. All the coming generations would call her “blessed” (Lk. 1:48). However, she was not to be worshipped or unduly adored. Introduction 1. Kenneth L. Barker &John R. Kohlenberger III, eds., Zondervan NIV Bible Commentary, Vol. 2, New Testament (Grand Rapids: Zondervan Publishing House, 1994), p. 3. 2. Craig L. Blomberg, The New American Commentary, Vol. 22, Matthew (Nashville: Broadman Press, 1992), p. 21. 3. Ibid., p. 39. 4. Charles F. Pfeiffer &Everett F. Harrison, eds., The Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 929. 5. William Barclay, The Gospel of Matthew, Vol. 1 (Philadelphia: The Westminster Press, 1956), p. xxii. 6. R. T. France, Tyndale New Testament Commentaries, Vol. 1, Matthew (Downers Grove: InterVarsity Press, 1985), p. 37. 7. Ibid., p. 33. 8. Craig S. Keener, The IVP Bible Background Commentary, New Testament (Downers Grove: Inter Varsity Press, 1993), p. 45. 9. Barclay, The Gospel of Matthew, Vol. 1, p. xxi. 10. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 33. Chapter 1 1. Barclay, The Gospel of Matthew, Vol. 1, pp. 1, 2. 2. Peter Pett, Peter Pett’s Commentary on the Bible, Matthew, 2013, vs. 1:12-16. https://www.studylight.org/commentaries/pet/matthew-1.html. 3. Barclay, The Gospel of Matthew, Vol. 1, p. 2. 4. Grant Osborne, Gen. Ed., Life Application Bible Commentary, Matthew (Carol Stream: Tyndale House, 1996), p. 3. 5. Leon Morris, The Gospel According to Matthew (Grand Rapids: William B. Eerdmans Publishing Company, 1992), p. 23. 6. Keener, The IVP Bible Background Commentary, New Testament, p. 46. 7. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 7. 8. Norman L. Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids: Baker Books, 1999), p. 268. 9. James Burton Coffman,Coffman Commentaries on the Old and New Testament (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 1:4. https://www.studylight.org/commentaries/bcc/matthew-1.html. 10. Warren W. Wiersbe, The Wiersbe Bible Commentary, NT (Colorado Springs: David C. Cook, 2007), p. 12. 11. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 1:6-11. 12. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 9. 13. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 931. 14. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 11. 15. Albert Barnes, Albert, Barnes’ Notes on the New Testament, Matthew, 1870, vs. 1:2-16. https://www.studylight.org/commentaries/bnb/matthew-1.html. 16. Ibid. 17. Morris, The Gospel According to Matthew, p. 22. 18. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 80. 19. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 8. 20. Ibid., p. 3. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 12. 22. Quoted in Barclay, The Gospel of Matthew, Vol. 1, p. 4. 23. Keener, The IVP Bible Background Commentary, New Testament, p. 47. 24. Barclay, The Gospel of Matthew, Vol. 1, p. 9. Keener adds: “Betrothal (erusin) then was more binding than most engagements are today and was normally accompanied by the groom’s payment of at least part of the bride price.” (Keener, p. 47). 25. Wiersbe, The Wiersbe Bible Commentary, NT, p. 13. 26. Keener, The IVP Bible Background Commentary, New Testament, p. 47. 27. Dr. Bob Utley, Free Bible Commentary, Matthew, 2016, v. 1:18. http://www.freebiblecommentary.org/new_testament_studies/VOL01/VOL01_01.html 28. Keener, The IVP Bible Background Commentary, New Testament, p. 4. 29. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 15. 30. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 82. 31. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 59. 32. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 9. Barnes adds: “In a dream – This was a common way of making known the will of God to the ancient prophets and people of God, Genesis 20:3; Genesis 30:1, Genesis 30:11, Genesis 30:24; Genesis 37:5; Genesis 41:1; 1 Kings 3:5; Daniel 7:1; Job 4:13-15.” (Barnes. v. 2:20). 33. D. Guthrie, &J. A. Motyer, Eds., The New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), p. 818. 34. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 42. 35. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 10. 36. Paul Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, 1921-23, vs. 1:22-23. https://www.studylight.org/commentaries/kpc/matthew-1.html. 37. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 60. 38. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 19. 39. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 85. After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.” Matthew 2:1-2 It was entirely befitting that when the King of the Universe was born into the world there would be unusual stellar displays in the heavens. [1] While the Jewish leaders did not notice these, Gentile Magi from the east did notice. They not only noticed the unusual star but studied it, and then made their journey westward that they might honor the newborn King. With the exception of verses 18-25 in the first chapter, we find it necessary to go to Luke, chapters 1 and 2, for the annunciation and birth narratives of the Lord. Of course, he was born in the small town of Bethlehem, the birthplace of King David (1 Sa. 16:1). Joseph was of the family line of David and thus needed to register for the tax in Bethlehem. The name “Bethlehem” in Hebrew means the house of bread. How fitting that the Bread of Life would be born in the house of bread! Bible interpreters through the ages have wondered about the Magi (Gk. Magoi) mentioned here. Scholars have wondered just who they were and where they came from. The great Greek scholar A. T. Robertson notes how the historian Herodotus speaks of such a group among the Medians and that also there was a priestly caste of Magi among the Chaldeans in ancient Babylon. He notes how Daniel was head of such an order in his day (Dan. 2:48). [2] Texas professor, Bob Utley adds: “This type of sage probably originated in Media, but they came to be a well-known group of wise men, counselors, and astrologers all over Mesopotamia…They could have been Jewish exiles like Daniel.” [3] The title was later applied to common sorcerers or charlatans. [4] The Magi appeared in the latter days of Israel’s King Herod. Strangely, Herod was of Idumean background from the line of Esau. We will soon see how the ancient rivalries of brothers will continue to play out – the chosen versus the non-chosen. [5] Herod was an Idumean and his mother was an Arab. Yet, by his political and military savvy he managed to be declared king of the Jews by the Romans in 37 BC. We note that the Magi came to Jerusalem while the star apparently went on to Bethlehem. It was natural for notables to check in with the capital and the king when arriving at a country. It would be normal to think that the new king would be born in the capital city. Jerusalem of course was the eternal city chosen by God. It was and is no doubt the most important city on earth. The question they asked, “Where is the one who has been born king of the Jews?” was a dangerous question to ask in most kingdoms, but it was especially dangerous to ask this of King Herod. While Herod was a great builder and an able administrator, for the most part, he was a very dangerous person. Particularly in his old age Herod had become quite jealous of his throne. That jealousy will be especially manifested toward the Christ Child. Keener says, “Most kings reacted with hostility to potential usurpers and to astrological predictions of their demise.” [6] The Magi had followed a special star all the way from Mesopotamia. After centuries of writing and research, the true nature of this star is still unknown. The Bible scholars Pfeiffer and Harrison say, “…All attempts to explain the star as a natural phenomenon are inadequate…Rather it was a special manifestation used of God…” [7] The scripture says, “…he performs signs and wonders in the heavens and on the earth…” (Dan. 6:27). In those days many people believed that stars could predict the future, [8] and that stars could herald the birth of important people. There were certain scriptures that seemed to speak of supernatural heavenly displays regarding the coming of Messiah. In Numbers 24:17 it was said, “…A star will come out of Jacob; a scepter will rise out of Israel…” Also in Daniel 7:13-14 were these words: “…there before me was one like a son of man, coming with the clouds of heaven…” Barclay reports concerning this period: …about the time when Jesus was born, there was in the world a strange feeling of expectation, a waiting for the coming of a king. Even the Roman historians knew about this. Not so very much later than this, on the days of Vespasian, Seutonius could write, “There had spread over all the Orient an old and established belief, that it was fated at that time for men coming from Judaea to rule the world” (Seutonius, Life of Vespasian, 5:5). Tacitus tells of the same belief that “there was a firm persuasion…that at this very time the East was to grow universal empire: (Tacitus, Histories, 5:13). The Jews had the belief that “about that time one from their country should become governor of the habitable earth” (Josephus, Wars of the Jews, 6:5, 4). [9] Some have doubted the story of the Magi, thinking that it was but a made up account. France says, “…the fact of a comparable visit by eastern Magi to Nero in AD 66 (Dio Cassius 63.7; Seutonius, Nero 13) vouches for the probability of this story rather than otherwise.” [10] Some peculiarities about the Magi are these: We do not know their number and only assume that there were three. There could have been a larger group. It has been assumed that they were kings but there is no biblical evidence of this. [11] We may have to rewrite a few of our Christmas songs and plays to eliminate the three kings of Orient. When King Herod heard this he was disturbed, and all Jerusalem with him. Matthew 2:3 King Herod was an insanely suspicious and jealous person. In his suspicious rages he had already murdered his favorite wife Mariamne and her mother as well. He had murdered two of his sons. The Roman Emperor was prompted to say of him that it was safer to be Herod’s pig than his son. [12] We might wonder why all of Jerusalem was troubled. Probably the people of Jerusalem well knew just how paranoid Herod was. They likely feared another paranoid outburst from the king, once he had heard of a rival king being born. No doubt, they would all suffer in the outburst. [13] Utley says, “Herod the Great was so cruel and unpredictable that when he was upset, everyone was afraid!” [14] Since many of the officials had been placed in their positions by Herod they would likely have the same sentiments as the king. It was time for Israel to receive her Messiah and she was woefully unprepared. As John would later say, “He came to that which was his own, but his own did not receive him” (Jn. 1:11). “When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born” (2:4). There was only one chief priest at a time in Israel but the people considered the office as permanent and not just one appointed by the Romans. Thus they continued to reverence those priests who were retired from the job. When we meet the teachers of the law we are dealing with the scribes. They were not a religious sect like the Sadducees and Pharisees but rather a battery of legal experts to assist the priestly authorities. These were the experts in the Old Testament and in the copious oral traditions. [15] Herod was quite insistent regarding the report of this new king. The Greek imperfect tense here indicates that he not only asked but that he kept asking. [16] Herod was plainly terrified that this new king or Messiah would be able to take his throne. He was probably nervous about his throne anyway since he was from Edom and hailed from the house of Esau. Again, we can see how the line of Esau was deathly opposed to the hope of Israel – the Messiah. Clearly, the Magi had gotten themselves into a difficult spot. The seventeenth-century commentator John Trapp says that the star of light was hidden from them while they asked the Pharisees about Christ’s birth. They were led out of their way and as well, they lost their guide. He suggests that they would have been much better off to have talked to the Shepherds in Bethlehem. [17] “‘In Bethlehem in Judea,’ they replied, ‘for this is what the prophet has written: “But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel”’” (2:5-6). This quotation is from Micah 5:2 and from 2 Samuel 5:2. It states plainly that the Messiah would be born in Bethlehem and that he would rule over Israel. The fact of his being born in Bethlehem was well known to the leaders and to the common people as well (Jn. 7:41-42). Keener chides saying, “What is remarkable is that the scribes would know where the Messiah would be born yet not act on that knowledge either positively (Mt. 2:11) or negatively (2:16).” [18] Warren Wiersbe the Bible teacher, pastor and broadcaster says, “They were five miles from the very Son of God, yet they did not go to see him! The Gentiles sought and found him, but the Jews did not.” [19] Then Herod called the Magi secretly and found out from them the exact time the star had appeared. Matthew 2:7 King Herod had come up with a scheme to destroy the Christ Child. For his scheme to succeed he needed to know exactly when his birth was shown to the Magi. He called them back in for a secret consultation. We wonder why the sly Herod did not send some spies after the Magi when they left for Bethlehem. He was thoroughly capable of this sort of thing. Perhaps it would have attracted too much attention. The time for the Messiah had come. He would be born in Bethlehem or Ephrath (Gen. 35:16, 19), according to the words of the prophet. The kingship was departing from Judah in the person of King Herod. That triggered another prophecy which says, “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his” (Gen. 49:10). [20] Although Bethlehem was a small town it still had a large and important history. It was the birthplace and home of David as well as the setting for the enchanting story of Ruth and Boaz. Bethlehem did have to be distinguished from another city of the same name in the Galilee. In early Christian centuries Helena, the mother of Christian Emperor Constantine, built the Church of the Nativity in the city. The church is still there and boasts of a cave on the lower level which is said to be the place of the manger. “He sent them to Bethlehem and said, ‘Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him’” (2:8). Apparently King Herod got the information he desired and he commanded the Magi to find the child and report back to him. This whole episode must have happened several months or even a couple of years after Jesus’ birth. The child here is referred to as paidion, a small child rather than an infant (Gk. brephos). In verse 16, Herod did instruct that all male children under two years of age should be killed. Also in verse 11 below, we find that the child was staying in a house and not in a stable. [21] Herod was very hypocritical in saying that he wished to worship the child. He wished to kill the child as quickly as possible. Barnes notes how “wicked people often cloak their evil designs under the appearance of religion.” [22] After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. Matthew 2:9-10 Craig Blomberg says, “This is the first time the star is actually said to move…its motion here seems to require a supernatural event.” [23] The strange movements of the star did not correspond with the known movements of planets or asteroids. Simply, the star moved in different directions and places to guide the Magi. The great English pastor, F. B. Meyer asks about this saying, “…does not all true science bend before the mystery of life?” [24] The star, quite unlike any known stellar action came to a stop over the place where the Christ Child lay. When they again saw the star they were obviously delighted. “On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh” (2:11). As we have mentioned, the Magi arrived not at the stable where Christ was born but at a house (Gk. oikia). So, obviously some time had passed since the birth. In light of what we have previously said about the undue worship of Mary, it is interesting that they only worshipped “him,” the Christ Child. They likely bowed in Oriental fashion as they fell down and touched their foreheads to the earth. It was a sign of complete surrender. [25] Then the distinguished visitors opened their precious gifts just as was customary before kings and important people in those days (cf. Gen. 32:14-15; 43:11; 1 Sam.10:27; 1 Ki.10:2). It has been traditional that the gold was for a king, the frankincense was for a priest and the myrrh was for a person who was to die. The tradition that there were three persons involved has arisen from the threefold gift that was offered. [26] We see such gifts brought to the Lord from distant lands in Psalm 72:10-11 and Isaiah 60:6. Meyer remarks how useful the gold would be for young Joseph as he later escaped with his family to Egypt and then returned back to Nazareth. [27] “And having been warned in a dream not to go back to Herod, they returned to their country by another route” (2:12). The Lord was able to speak to these wise men in their dreams. They must have been especially sensitive to him. There were several wilderness roads by which they could have escaped back across the Jordan rift and arrived safely at their own country in the East. When they had gone, an angel of the Lord appeared to Joseph in a dream. “Get up,” he said, “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.” Matthew 2:13 Apparently there was no time to lose and the situation was urgent and dangerous. Herod would soon realize that he was tricked by the Magi and he would come with an insane fury to destroy Jesus. Once more, Joseph was commanded in a dream and he would quickly obey that divine command. He was to get up, take the child and his mother and flee to Egypt. The border of Egypt was only some 75 miles away (120 km.). However, that would have seemed a long and dangerous journey at night. Osborne sighs, “Even before the tiny baby could speak, the worldly powers, led by Satan himself, were moving against him.” [28] Of course, the Jewish people had lived in Egypt as slaves long before. Even in this day there were many Jews living there. It has been estimated that the Jewish population of Egypt at this time was about a million persons. [29] Traveling Jews tended to contact the Jewish communities wherever they journeyed and they were no doubt cared for as was customary. We do not know how long Joseph and his family stayed in the country, perhaps only a few months. Joseph, no doubt, was able to use his carpentry skills with Jewish people of his own trade. “So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: ‘Out of Egypt I called my son’” (2:14-15). We certainly have to give young Joseph an A+ for obedience. He wasted no time in getting his family out of Bethlehem. Clearly he fled with them at night. Jesus would thus fulfill Hosea 11:1, “…out of Egypt I called my son.” There was something deeply spiritual about Jesus having to go to Egypt and then being called out of that land. Many of God’s chosen ones had to go through what we might call “the Egypt experience.” For centuries all of God’s people were there and were miraculously led out by Moses. Egypt spiritually signified the flesh, and God’s people had to overcome the flesh. In much the same way there was “the wilderness experience” that also had to be endured by the Lord’s own. Jesus would experience that in his later wilderness temptations. When Jesus came out of Egypt he was manifesting a type of Moses. [30] In quite another sense, Jesus was manifesting himself as the true Israel who had come out of Egypt. [31] “When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi” (2:16). Upon hearing of the trickery of the Magi, Herod flew into one of his awful rages. He ordered that all the boys two years and under be killed in the Bethlehem area. Scholars have moaned that this dreadful event was not recorded in history and they have cast aspersions upon it. We must remember that Bethlehem was a small town. Scholars have estimated the population of Bethlehem at around one thousand residents. Thus, Herod probably killed about twenty of the male children. [32] Morris says, “Herod’s declining years were so full of bloodshed that an incident of this kind might well have gone unreported in our sources.” [33] “Then what was said through the prophet Jeremiah was fulfilled: ‘A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more’” (2:17-18). There is an immediate problem that is faced when we read the location of Rama here. Rama is north of Jerusalem and the traditional site of Rachel’s Tomb is located just outside Bethlehem, south of Jerusalem. The traditional site has been around a long time, being mentioned by Josephus, Origen and Jerome in the early centuries of Christianity. It is also mentioned in the Talmud. However, this traditional location is at odds with Genesis 35:16; 48:7 and 1 Samuel 10:2-3. Bethel and Ephrath are about 20 miles apart (32 km.). We note in Genesis 35 that Rachel was some distance from Ephrath when she gave birth and died. Genesis 48 says that it was still a little distance from Ephrath beside the road. 1 Samuel 10 places the tomb on the border of Benjamin. This passage is clearly influenced by Jeremiah 31:15, and it likely refers to the deportation of Judah and Benjamin under the Babylonians in 587-586 BC. It was in that area around Rama that the exiles were gathered for deportation. [34] Thus Rachel, the mother of Benjamin, is seen weeping for her children. Once again, Israel’s youths are slaughtered and once again Rachel mourns. After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt and said, “Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.” Matthew 2:19-20 Once again the angel appeared to Joseph in a dream; once again Joseph received specific instructions and once again he obeyed immediately. Joseph was quite a man of faith. We note that he was instructed to take the child back to Israel (Gk. Israēl). It seems that Bible commentators almost without exception insist upon calling it the land of Palestine. Although this is uniformly popular today, it is in error. In Jesus’ day no one had ever heard of the land of Palestine. It did not come into existence until after the Bar Kokhba revolt of AD 135. At that point Emperor Hadrian renamed the land Syria Palestina, christening it after the Philistines, and attempting to separate the land from Israel from its original owners, the Jewish people. Joseph was informed by the angel that King Herod was dead. He suffered a horrible death as described by Josephus (Antiquities, 17.6.5): His entrails were also ex-ulcerated, and the chief violence of his pain lay on his colon…further, his privy-member was putrefied, and produced worms; and when he sat upright he had a difficulty of breathing, which was very loathsome, on account of the stench of his breath and the quickness of its return; he had also convulsions in all parts of his body…God inflicted this punishment on the king on account of his great impiety… Scholars feel that King Herod died around 4 BC. Obviously, Jesus had to overlap some months with Herod. This has created a very difficult problem of dating. Jesus could not have been born at the outset of the Christian era as we suppose. Osborn explains all this for us saying: “The confusion was caused by a switch from the Roman to the Christian calendar in the sixth century AD, based on the faulty calculations of Dionysius Exiguus, who must not have had accurate information about the date of Herod’s death.” [35] So clearly, Jesus had to be born before Herod died. We do not know exactly when his birth took place. “So he got up, took the child and his mother and went to the land of Israel” (2:21). Like his Father Abraham of old, there was absolutely no hesitation in carrying out the commands of the Lord. It is likely that Mary and Joseph intended to resettle in their traditional family hometown of Bethlehem. [36] However, that did not work out as we shall see. “But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the district of Galilee, and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene” (2:22-23). Upon the death of Herod the Great his kingdom was primarily divided among three of his sons. Herod Antipas took over in Galilee and Perea; Herod Philip took the territories east of the Jordan in the Galilee, the areas of Batanea, Trachonitis and Auranitis. Archelaus obtained Judea, Idumea and Samaria. [37] Joseph immediately sensed that Archelaus would be a dangerous ruler for the Christ Child. He sensed accurately. Also he was guided once more, being warned in a dream about Archelaus. This man turned out to be almost as evil as his father. On one occasion at Passover he slaughtered some 3,000 people, putting them to death in the temple. [38] So, Joseph, Mary and the young Christ Child made their way back to the Galilee and Nazareth. As we remember, this was the hometown of both Joseph and Mary prior to the birth of Jesus (Lk. 1:26-27; 2:4). No doubt, Joseph again settled into his trade of carpenter or craftsman. To the religious establishment Nazareth and the Galilee in general were looked down upon. It was an unimportant little city that was never mentioned in the Old Testament, the Talmud or even by Josephus. [39] We hear nothing much from young Jesus until he began his ministry. No doubt he assisted his father in the carpentry business. Scholars feel that Joseph died young and left a growing family. It was probably the lot of Jesus to be their breadwinner until he began his ministry. In one sense Jesus was placed in an ideal location. Nazareth was situated on a bluff that overlooked the Jezreel Valley and the famous highway, The Way of the Sea. Barclay says, “…in a very real sense Nazareth was the gateway to the world.” [40] There was something else very important about Nazareth. Through the centuries scholars have wondered if Nazareth was spelled with a “tz” or a “z.” That question was solved by a 1962 archaeological discovery in favor of “tz.” The root of the city’s name would be netzer, meaning shoot or branch, and aligning the city with the prophecy of Isaiah 11:1: “A shoot will come up from the stump of Jesse; from his roots a Branch [Heb. Netzer] will bear fruit.” [41] Until this discovery scholars had wondered about verse 2:23 above which read, “and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.” It was never possible for scholars to find the prophecy mentioned in this verse. Now they can easily connect it with Isaiah 11:1. Today the name of the city in modern Hebrew is Nat-zer-et. 1. Coffman reports: “Kepler stated that there was a conjunction of the planets Jupiter, Saturn, and Mars within the constellation Pisces (the fish), beginning in 7 B.C. and culminating in 6 B.C. This particular constellation, Pisces, was held by ancient astrologers to represent Israel; therefore, this remarkable conjunction is at least worthy of notice.” (Coffman, v. 2:2). France adds: “Thus in the Quarterly Journal of the Royal Astronomical Society 18 (1977), pp. 443-449 three astronomers identified it as a nova which Chinese astronomers observed for 70 days in 5/4 BC…” (France, p. 87). 2. A. T. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew (Nashville: Broadman Press, 1932, 33; Renewal, 1960), v. 2:1. https://www.studylight.org/commentaries/rwp/matthew-1.html. 3. Utley, Free Bible Commentary, Matthew, v. 2:1. 4. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 932. 5. Wiersbe, The Wiersbe Bible Commentary, NT, p. 13. 6. Keener, The IVP Bible Background Commentary, New Testament, p. 49. 7. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 932. 8. Keener, The IVP Bible Background Commentary, New Testament, pp. 48-49. 9. Barclay, The Gospel of Matthew, Vol. 1, p. 18. 10. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 86. 11. Morris, The Gospel According to Matthew, p. 36. 12. Barclay, The Gospel of Matthew, Vol. 1, p. 20. 13. David Guzik, Matthew, Enduring Word, v. 2:3. https://enduringword.com/bible-commentary/matthew-1/ 14. Utley, Free Bible Commentary, Matthew, v. 2:3. 15. Guzik, Matthew, Enduring Word, vs. 2:4-6, citing Carson. 16. Utley, Free Bible Commentary, Matthew, v. 2:4. 17. John Trapp, John Trapp Complete Commentary, Commentary on Matthew, 1865-1868, v. 2:10. https://www.studylight.org/commentaries/jtc/matthew-2.html. 18. Keener, The IVP Bible Background Commentary, New Testament, p. 49. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 13. 20. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 2:1. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 21. 22. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 2:8. 23. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 65. France adds that this, “…can mean only that the star itself moved to guide the Magi.” (France, p. 89). 24. Frederick Brotherton Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ Commentary on Matthew, 1914, vs. 2:9-15. https://www.studylight.org/commentaries/fbm/matthew-1.html. 1914. 25. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 2:11. 26. Barclay, The Gospel of Matthew, Vol. 1, p. 22. “…eastern tradition said that there were three of them no doubt arose from the threefold gift which they brought. Later legend made them kings.” 27. Guzik, Matthew, Enduring Word, vs. 2:9-12, citing Meyer. 28. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 30. 29. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 13. Guthrie adds: “There is irony in the fact that Egypt, the place of bondage (Ex. 20:2), is now the place of safety.” (Guthrie, p. 819). 30. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 91. 31. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 14. 32. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 32. 33. Morris, The Gospel According to Matthew, p. 44. 34. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 92. 35. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 35. 36. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 69. 37. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 2:22. 38. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 2:22. 39. Morris, The Gospel According to Matthew, p. 48. 40. Barclay, The Gospel of Matthew, Vol. 1, p. 32. 41. Bargil Pixner, With Jesus Through The Galilee According to the Fifth Gospel (Rosh Pinna, Israel: Corazin Publishing, 1992), p. 15. In those days John the Baptist came, preaching in the wilderness of Judea and saying, “Repent, for the kingdom of heaven has come near.” Matthew 3:1-2 All four gospels introduce the ministry of Jesus with the preaching of John the Baptist. We might remember that he was the son of Zechariah and Elizabeth and was a distant cousin of Jesus (Lk. 1:5-25, 57-80). John began his ministry in the wilderness of Judea. This was a very dry and barren place and we might think at first that it was a poor place to begin a ministry. However, in Israel’s history, it seemed that many good blessings had come from the wilderness. In the wilderness the Pillar of Cloud guided Israel. The people were miraculously fed and cared for during the whole wilderness period of forty years. In the Hebrew language the word for wilderness is mid-bar. It is taken from the Hebrew root dbr (note that there are no vowels in ancient Hebrew). Hebrew words are generally associated very closely with the root supporting them. It is certainly interesting that dbr is also the root for “word” (da-var). In Israel’s history the word of God seems to always spring from the wilderness. It was in the wilderness where Moses first gave the law or the word of God to Israel. The prophet Elijah brought the word of God from the wilderness and now John the Baptizer, following this pattern, does the same thing. After his baptism, Jesus would also be tested in the wilderness and then go forth from the wilderness with the gospel for all humanity. When a society is rotten to the core; when even the religious establishment is totally polluted; it is sometimes necessary for the prophet of God to live apart from that society. Such was the case with John the Baptist. [1] He was the first prophetic voice to be sounded in Israel for over four hundred years. “The preacher, the teacher with the prophetic voice, must always come into the presence of men out of the presence of God.” [2] His direct and forceful preaching sent shock-waves throughout the country. The Great Reformer, John Calvin, compares John to the morning star and notes how he was immediately followed by “the Sun of Righteousness” (Mal. 4:2). He mentions how John the Baptist quickly disappeared from the scene in order that Christ could shine in his greater brightness. [3] John cried out for repentance since the kingdom of heaven was drawing near to Israel. The focus of John’s ministry was on the preparation to meet God’s Messiah. It was focused on repentance (Gk. metanoia) and baptism (Gk. baptisma). Repentance in the Bible means a change of one’s heart and a turning from one’s sins. Baptism has the meaning of being washed. The Greek word itself conveys the idea of being dipped fully or immersed. Perhaps the nearest picture to baptism is that found in the community of Qumran at the Dead Sea. In that community ritual washings were carried on almost daily and they were symbolic of an eschatological cleansing brought about by God. [4] Blomberg says of repentance that in Greek it “…traditionally implied a change of mind or attitude, but under Old Testament influence it took on the sense of a change of action as well.” [5] Perhaps we should say a word about the kingdom of heaven. The whole idea of kingdom is strange to most of us in western democracies but for many in the world, they are still ruled by kings and they still live in kingdoms. In the Book of Matthew the expression “kingdom of heaven” generally replaces the “kingdom of God” in the other gospels. Barker and Kohlenberger say, “…The most common explanation why Matthew avoided “kingdom of God” was to remove unnecessary offense to Jews who often used circumlocutions like heaven to refer to God…” [6] Even today many Jewish people do not use “God” in their writing but often abbreviate the word with “G_d.” The kingdom, probably referring back to Daniel 7:13-14, is not at this point meant to refer to territory. Morris says, “It is also accepted that we should understand kingdom as meaning ‘rule’ rather than ‘realm’…The kingdom is something that happens rather than something that exists.” [7] Blomberg says, “A large consensus and a vast array of scriptural data support a two pronged focus in which the kingdom is both present and future (both in Jesus’ day and our own)…” [8] In Romans 14:17, Paul describes the kingdom in this way: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit…” “This is he who was spoken of through the prophet Isaiah: ‘A voice of one calling in the wilderness, “Prepare the way for the Lord, make straight paths for him”’” (3:3). This quote is from Isaiah 40:3. John was that lonely voice in the wilderness, calling for the way of God to be made straight. No doubt, the presentation of a forerunner to Jesus is taken from the ancient picture of the king’s messenger. In those times if a king wished to visit any part of his realm he would send a messenger to make ready the way. This could include preparing the people for the king’s visit and even preparing the roads. [9] In modern times there was a good example of this when the German Kaiser Wilhelm II visited Jerusalem in 1898. For his visit a portion of the old wall was removed near Jaffa Gate and a road was built directly into the city so the Kaiser and his large entourage could enter. Barclay tells of an ancient eastern proverb which said, “There are three states of misery – sickness, fasting and travel.” Ancient people were advised that before setting out on a journey “to pay all debts, provide for dependents, give parting gifts, return all articles under trust, take money and good-temper for the journey; then bid farewell to all.” [10] One’s journey could be greatly improved with the improvement upon the roads. The repair of natural roads had a direct application to the preparation of spiritual roads so that the Son of God could come to humankind. There should indeed be prepared a highway of holiness (Isa. 35:8-9). “John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey” (3:4). John must have looked a little like a wild man upon whom civilization had made little impact. His clothes were made of coarse camel’s hair and were no doubt unsightly. In fact, his clothing was similar to that of the Prophet Elijah (2 Ki. 1:8; cf. Lk. 1:17; Mt. 17:10-13). This was a usual dress of God’s prophets (Zech. 13:4). [11] He subsisted upon locusts and wild honey. The locusts (which were similar to our grasshoppers) were plentiful in the wilderness. These were often roasted and eaten. They were a clean or kosher food according to the scripture (Lev. 11:22). Even today there are recipes on the web for such food, even for chocolate covered locusts. Honey could be found in the trees and clefts of the rock. Luke tells us that John came forth in the spirit and power of Elijah (Lk. 1:17). He must have looked and acted much like Elijah. John seemed to fulfill Malachi 4:5-6, the Elijah who was to come before that great and terrible Day of the Lord. He was the herald of the coming King. [12] All this made a shocking appeal to the people and crowds came to hear John from far and wide. “People went out to him from Jerusalem and all Judea and the whole region of the Jordan” (3:5). It seems that John actually ministered through much of the Jordan Valley. It is difficult to ascertain exactly where John carried on his work. In Luke 3:3, we are told that “He went into all the country around the Jordan…” In John 3:23, we are given a place name for some of his baptisms. We know he worked at Aenon which was near Salim. This location on the Jordan has been tentatively identified as a spot about 25 miles (40 km.) south of the Sea of Galilee. Perhaps he was not far from the new and beautiful baptismal site of Yardenit. This traditional site is at the south end of the sea near where the Jordan River makes its exit from the lake. However, much of his work seems to have taken place to the south on the Jordan River near Jericho. “Confessing their sins, they were baptized by him in the Jordan River” (3:6). Baptism was a rather new thing for the Jews. They were quite familiar with baptism as it pertained to Gentiles who were coming into the faith. This was a self-administered baptism performed in the mikveh. Also, the covenanters at Qumran did many self-administered ritual washings. [13] However, it was quite a new idea that the Jewish people themselves needed to be baptized. Keener says, “John here treats Jewish people on the same terms as pagans…” [14] We should note that John’s baptism was one of repentance from sins. Many scholars feel that his baptism was by immersion. Indeed, this seems to be the meaning of the word “baptize.” [15] He sought out places where there was much water as we see in John 2:23. The baptism was administered by John rather than the self-baptism that was common with Gentiles coming as proselytes to the faith. Later on, Paul would picture baptism as a burial of the old life (Rom. 6:3-4). It would certainly be difficult for a person to bury himself or herself! We note that the people confessed their sins when they came for John’s baptism. Confession of sin is simply our agreeing with God’s verdict about us. [16] God says that all have sinned and come short of his glory (Rom. 3:23) and that there is none righteous (Psa. 14:3). Clearly, the ministry of John had a wide and long-lasting appeal. The people of Israel had not witnessed such a thing since the days of the ancient prophets. [17] But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath?” Matthew 3:7 Apparently the leading religious parties in Jerusalem sent delegations to visit John the Baptist and to try and determine the essence of his doctrine. It would help us to understand a little about these two groups. Both groups began at about the same time in the second century BC. [18] The Pharisees saw themselves as the guardians of the Mosaic Law. They probably took their name from the Hebrew pharash, which has the meaning of being separate. They were strong believers in the oral law, in heavenly beings and in the resurrection. In Jesus’ day they numbered about six thousand in Israel. [19] The Sadducees were the temple and priestly party. They were less popular with the public than the Pharisees. Strangely, they did not believe in the resurrection, in angels or in the life to come. They also rejected the oral traditions. They were the aristocrats, interested in political power and in cooperation with the Roman government. [20] John’s picture here was probably that of a desert fire driven by the wind. Such a fire would ravage the dry grass and bushes. At such times the serpents and scorpions would scamper away for their lives. [21] John saw this as a picture of the sinful religious leaders who would also soon need to scamper away from the fires of God’s judgments. “Produce fruit in keeping with repentance” (3:8). In all of creation we observe an insatiable drive to produce fruit. It seems to be the business of all life forms. Therefore, it should not be surprising that fruit-bearing is a necessity in the spiritual realm as well. There is a fruit that comes by true repentance. Clearly, many of the Jewish people, especially the leaders, were not producing spiritual fruit. They were not truly turning from their sins. “And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham” (3:9). For the Jewish person, Abraham held a very special place. The Jews felt that Father Abraham’s many merits would not only suffice for himself but also for all his descendants. Through him, all would have a portion in the world to come. [22] Of course, New Testament teaching would eventually dispel this whole idea (cf. Rom. 2:17-29; 4:16-25; 9:6-8; Gal. 3:7-29). Abraham’s true descendants would be those who would share Abraham’s faith. [23] Being physical descendants would gain no merit. God could in fact raise up physical descendants out of the rocks. Scholars feel that there is likely a word play here in the Aramaic language. In that tongue “children” (beenayya) sounds much like “stones” (abnayya). [24] “The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (3:10). Here John persists in the idea of spiritual fruit-bearing. When the Lord returns he will not be looking for gifts, for they are his investment in the harvest. He will be looking for fruit. John the Beloved would later sum it up in his gospel with the expressions “fruit,” “more fruit,” and “much fruit” (Jn. 15:1-8). Both Johns assure us that unfruitful plants will be thrown into the fire and destroyed. The ax at the root of the tree is a picture of urgency (cf. Isa. 10:33-34; Jer. 46:22). It is almost as if the Lord is taking final aim before he swings the ax and cuts down the tree. In other words, for Israel time was very short. In a mere generation the nation and its temple would be destroyed by the Romans. I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. Matthew 3:11 The baptism of John was a natural one in water. It was a sort of seal of the repentance that was to accompany it. John knew that one was coming after him who would do a spiritual baptism. It would not only lead to repentance but to a full salvation. Blomberg says: “The phrase therefore refers to a ritual that depicts a believer’s initiation into the body of Christ by the indwelling Holy Spirit, who never departs following true conversion and regeneration. Baptism of the Spirit must not be confused with the ‘filling of the Spirit,’ which recurs repeatedly to empower believers…the actual grammatical construction in Greek suggests that v. 11 refers to only one baptism, that which combines the Holy Spirit and fire.” [25] Today folks are happy to have the Holy Spirit but not so happy to have the fire that accompanies it. Fire speaks of judgment. The Spirit of God is like a fire that burns out the dross and sin in our lives. The coming of the Spirit was prophesied in many scriptures (cf. Isa. 44:3; Jer. 31:31-34; Ezek. 36:26-27; Joel 2:28-29). Although the Spirit is given at conversion the church has often failed to utilize this wonderful and ever-present power. For example, even our sons and daughters should be prophesying and our young men should be seeing visions (Joel 2:28-29). There is much more in store for the church than what we have experienced. In the beginning it was the Spirit of God that moved over the waters in the creation. We get the idea that the Lord would like to make a wonderful new creation through his Spirit today. Also, the Spirit living within us can help us do what Israel could never achieve. We can now walk in God’s statutes and fully observe his ordinances (Ezek. 36:26-27). John notes that he was not worthy to carry the sandals of the one who was to come. In those days a rabbi’s disciple was almost his master’s slave. Yet, in that culture a disciple was not expected to remove and carry the rabbi’s sandals for that was too low a task. [26] John did not even feel himself worthy for such a task. “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (3:12). The winnowing fork was a wooden shovel used to toss grain into the air. Since grain was heavier than the chaff, it would fall to the threshing floor while the chaff would blow away. [27] Later the chaff would be swept up and used for the fire. Nature cooperated quite well with the winnowing process. In much of the land of Israel there was an afternoon breeze from the Mediterranean. In the Galilee each summer afternoon that breeze was regular and quite strong. Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” Matthew 3:13-14 The ministry of John must have spurred Jesus into action. Barclay says, “Jesus must have waited for the hour to strike, for the moment to come, for the summons to sound. And when John emerged Jesus knew that the time had arrived.” [28] Jesus came from the Galilee to the place where John was ministering and asked for his baptism. Jesus’ baptism by John has brought about a good amount of discussion from the commentators. Many have asked why Jesus would have needed to be baptized at all. John’s baptism was one of repentance and Jesus certainly did not need to repent for he had never sinned (cf. Isa. 53:9; Lk. 1:35; 3:22; Jn. 8:29; 19:4; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 1:18-19; 1 Jn. 3:5). Wiersbe says, “His baptism gave approval to John’s ministry. Second, he identified himself with publicans and sinners, the very people he came to save.” [29] Utley mentions several reasons that have been given as to why Jesus was baptized by John: “it was an example for believers to follow; it was his identification with believers’ need; it was his ordination and equipping for ministry; it was a symbol of his redemptive task; it was his approval of the ministry and message of John the Baptist; it was prophetic of his death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).” [30] “Jesus replied, ‘Let it be so now; it is proper for us to do this to fulfill all righteousness.’ Then John consented” (3:15). Blomberg says, “To fulfil all righteousness: means to complete everything that forms part of a relationship of obedience to God.” [31] Jesus not only fulfilled all righteousness but he became a pattern of righteousness for all those who would follow him in the future. “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him” (3:16). Israel had long desired such an event as we observe in Isaiah 64:1: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” Suddenly, this great sign happened to Israel. It was a sign that divine communication with Israel was being resumed. [32] The dove, an ancient symbol of purity, innocence and gentleness descended upon Jesus. [33] Scholars have wondered as to who saw the dove descend. John certainly saw it and it was a sign to him (Jn. 1:32). Osborne thinks that the dove was visible to all the people. [34] Long before, Isaiah the prophet had said: “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations” (Isa. 42:1). We remember in Genesis chapter one how the Spirit of God moved over the face of the water as God created all things. Now the Spirit is moving again over the water to bring forth a new creation, the redeemed life and the church. “And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased’” (3:17). Barnes feels that this voice of God was also probably heard by all those present. [35] Osborne says, “The voice of God, heard by everyone, was a direct sign of the arrival of the messianic age…” [36] The voice of God occurred two other times in Jesus ministry, at his Transfiguration (17:5) and as he was about to be crucified (Jn. 12:28). The words spoken here are reminiscent of that messianic psalm: “I will proclaim the LORD’s decree: He said to me, ‘You are my son; today I have become your father. Ask me, and I will make the nations your inheritance, the ends of the earth your possession’” (Psa. 2:7-8). 1. Keener, The IVP Bible Background Commentary, New Testament, p. 51. “In times of severe national apostasy in the OT, some prophets (like Elijah) found it necessary to live outside society’s boundaries.” 2. Barclay, The Gospel of Matthew, Vol. 1, p. 36. 3. John Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, 1840-57, v. 3:1. https://www.studylight.org/commentaries/cal/matthew-1.html. 4. James R. Edwards, The Gospel According to Mark (Grand Rapids: Wm. B. Eerdmans Co., 2002), pp. 29-30. 5. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 73. 6. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 16. Morris adds: “In all three Synoptists ‘the kingdom’ is the most important topic in Jesus’ teaching. In Matthew it is usually the kingdom of heaven (32 times), while ‘the kingdom of God,’ which is the most usual expression in Mark and Luke, occurs but 5 times.” (Morris, pp. 52-53). 7. Morris, The Gospel According to Matthew, p. 53. 8. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 74. 9. Wiersbe, The Wiersbe Bible Commentary, NT, p. 90. 10. Barclay, The Gospel of Matthew, Vol. 1, p. 37. 11. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 934. 12. Barclay, The Gospel of Matthew, Vol. 1, p. 36. 13. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 96. 14. Keener, The IVP Bible Background Commentary, New Testament, p. 52. 15. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 76. “The best historical evidence suggests immersion was more likely. The most common meaning of the verbs bapto and baptizo points in this direction as well, though there are instances in which the terms also refer to a more superficial dipping (e.g. Rev. 19:13). In general the New Testament evidence concerning baptism strongly supports immersion for believers.” 16. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 43. 17. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 3:6. 18. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 77. 19. J. D. Douglas &Merrill C. Tenney, The New International Dictionary of the Bible (Grand Rapids: Zondervan Publishing House, 1963, 1987), pp. 778-780. 20. Ronald F. Youngblood, Gen. Ed., Nelson’s New Illustrated Bible Dictionary (Nashville, Atlanta: Thomas Nelson Publishers, 1986, 1995), pp. 1112-13. 21. Barclay, The Gospel of Matthew, Vol. 1, p. 38. 22. Ibid., p. 39. 23. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 97. 24. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 78. 25. Ibid., pp. 79-80. 26. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 98. 27. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 18. Kretzmann expands: “The picture is that of a threshing-floor in the Orient, a flat, open space paved with stones. The husbandman has driven his oxen across the floor to tread out the grain from the hulls, or his workmen have beaten it out with flails.” (Kretzmann, v. 3:12). 28. Barclay, The Gospel of Matthew, Vol. 1, p. 52. 29. Wiersbe, The Wiersbe Bible Commentary, NT, p. 15. 30. Utley, Free Bible Commentary, Matthew, v. 3:14. 31. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 81. 32. Ibid., p. 82. 33. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 934. 34. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 52. 35. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 3:17. 36. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 53. Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. Matthew 4:1 This verse may at first cause us some trouble. We read in scripture that God cannot and will not tempt people with evil (Jas. 1:13). Yet, we see the Holy Spirit here leading Jesus to be tempted. It would help us to understand this verse if we look at the Greek word for “tempt” (peirazein). This word has more of a meaning to test rather than to tempt. [1] God can lead us into testing and in a real sense nothing is ever secure without some testing. Before Jesus could enter into his ministry it was urgent that he be tested. Mark’s Gospel makes plain that the Holy Spirit literally drove Jesus into the wilderness for testing. [2] Temptation is not sin in itself. It only becomes sin if we yield to the temptation. Temptation or testing is given to us to make us strong and to help us conquer sin. Jesus had to endure testing so that he could identify perfectly with us (Heb. 2:18; 4:15). It was the flesh or human side of Jesus that endured the temptation and he overcame it. [3] There is a sense in which Jesus in his human life learned obedience because of the things he suffered (Heb. 5:8). We must realize that Jesus in passing his test was doing something that both Adam and Israel failed to do. Adam failed the test of Satan and condemned the whole human race to sin, suffering and death. Israel failed the test in the wilderness and thus was unable to enter the Promised Land. Jesus therefore became Adam’s representative as the Last Adam (1 Cor. 15:45). He succeeded where Adam failed. He also became Israel’s representative and he triumphed where Israel failed. Jesus became the embodiment of the true humanity and of the true Israel. Also, we need to look at the one who is called the devil. He has been around a long time. The devil, Satan, or Lucifer does not get much mention in the Old Testament. We are told that Lucifer was created by God as the most beautiful and powerful of the angels, but we are also told that Lucifer fell from his lofty position. After that, he is spoken of mostly as an adversary to humanity. It is only in the teaching of Jesus and the New Testament that the real character of Satan is brought out. He is said to be the wicked one (Matt. 13:19); the father of lies (Jn. 8:44); the ruler of this world (Jn. 12:31); the god of this age (2 Cor. 4:4); the prince of the power of the air (Eph. 2:2); the tempter (1 Thess. 3:5); and the accuser of the brothers (Rev. 12:10). He is the head of a spiritual Mafia, or a vast organization of evil spirit beings. However, in the end he will be totally destroyed and his evil kingdom will come to naught. Jesus’ testing was real and it is obvious that he had to tell his disciples about it because none of them were there. [4] His temptation was surely greater than any temptation we have ever experienced. Often when we receive heavy temptation we buckle, but this never happened to Jesus. He could take everything Satan had to offer, so he probably endured more temptation than we will ever experience. “After fasting forty days and forty nights, he was hungry” (4:2). Fasting, or going without food (Lk. 4:2), was always a spiritual discipline for God’s people. We note how both Moses and Elijah fasted for a forty day period (Exo. 34:28; 1 Ki. 19:8). Fasting for forty days was not an impossible thing and some folks have done similar fasts today. The figure of forty does seem to have some correspondence with the forty year period that Israel was in the wilderness (cf. Num. 14:33-34). Jesus came forth from his fast as the new Moses and as well as the embodiment of the new Israel. [5] “The tempter came to him and said, ‘If you are the Son of God, tell these stones to become bread’” (4:3). We should not think that Satan had any doubts about who Jesus was and what he could do. Utley feels that the “If” here should be better translated “since,” for English readers. [6] The devil did not doubt who Jesus was and he was not trying to get Jesus to doubt his own identity. Rather, he was intent upon getting Jesus to use his power for selfish means. [7] This the Lord would not do. We will notice that all three of these temptations follow a very definite pattern. It was the pattern that tripped up Adam and Eve long before. The pattern is seen clearly in 1 John 2:16, and it involves the lust of the flesh, the lust of the eyes, and the pride of life. [8] Apparently, some of the stones in the wilderness area looked a little like loaves of bread and Satan used this picture to tempt the Lord. Jesus’ physical life was being tempted and Satan was trying to get Jesus to use his spiritual powers to satisfy his need. It was Glover who said, “…with every tree of the garden for food, Adam fell; with desert stones mocking his hunger, the second Adam conquered.” [9] “Jesus answered, ‘It is written: “Man shall not live on bread alone, but on every word that comes from the mouth of God”’” (4:4). We know today that “A life sustained by food only is a very poor life.” [10] When people come to the end of their lives it is interesting that they often no longer desire food. We note how Jesus did not get into a discussion with Satan but rather only quoted the word. Eve once got into a discussion with Satan and lost. Over the centuries Satan has gotten to be a great debater and a great theologian as well. We should never try to talk things out or reason them out with Satan. We should only quote the word of God. It seems like the church today is falling down in this area. We are not using the word of God to defeat Satan. Here are just a few examples that might help us: It is written: I can do all this through him who gives me strength. (Phil. 4:13). Therefore, there is now no condemnation for those who are in Christ Jesus, (Rom. 8:1). If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. (1 Jn. 1:9). If God is for us, who can be against us? (Rom. 8:31). Never will I leave you; never will I forsake you. (Heb. 13:5). Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. (Heb. 7:25). [He] is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy… (Jude 1:24). Then the devil took him to the holy city and had him stand on the highest point of the temple. Matthew 4:5 There was a scripture (Mal. 3:1) indicating that the Messiah would appear suddenly in the temple. Satan may have been thinking about this scripture when he tempted Jesus. He was tempting the Lord to go the quick and easy path of signs and wonders rather than the slow and painful path of the cross. The temple structure was about 180 feet (54 m.) in height. [11] A leap from there would have been impressive. Quite a number of commentators are pretty much in agreement that the highest point of the temple was the far southeastern corner of the outer court wall that looked down upon the very deep Kidron Valley. This valley floor was some 300 feet (91 m.) below. While this corner of the outer wall is high and very impressive we should note that it is quite far removed from the temple complex itself. It is also far from where the worshipping crowds of people would be assembled. This proposed sign was obviously designed to awe the watching crowds. There is a far more logical site on the southwest corner of the temple wall called the “place of trumpeting.” Here the trumpets were blown to direct the people. This also is a very high spot with good access to worshippers. Interestingly, a stone has been found at this spot with the inscription “to the place of trumpeting.” [12] “‘If you are the Son of God,’ he said, ‘throw yourself down. For it is written: “He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone”’” (4:6). Once more, we realize that Satan is expert in quoting scripture. This should cause us to be on guard. The devil was quoting from Psalm 91:11, but he conveniently left out the phrase, “to guard you in all your ways.” [13] God desires to guard us and protect our lives. We cannot foolishly test God to see if he will catch us when we jump off a high building. The Bible also says, “…do not be a fool – why die before your time?” (Eccl. 7:17). Blomberg says, “The devil’s mistake is to confuse the psalmist’s stumbling so as to fall with Jesus’ deliberately jumping off. We must not test God’s faithfulness to his word by manufacturing situations in which we try to force him to act in certain ways.” [14] This brings up a whole area where Christians are prone to test God foolishly. Wiersbe says, “The diabetic who refuses to take insulin and argues, ‘Jesus will take care of me,’ may be tempting the Lord.” [15] Some folks refuse the care of skilled physicians claiming that Jesus will heal them. There are times when Jesus alone heals but we cannot be presumptuous about this. It just may be that Jesus has on the occasion provided the highly skilled person to administer his help. Sometimes the acts of supposed faith people border upon tempting God. We cannot put God in a box and force him to act. God is sovereign. “Jesus answered him, ‘It is also written: “Do not put the Lord your God to the test”’” (4:7). This quote is from Deuteronomy 6:16. This was a reference to the way Israel tested the Lord at Massah in the wilderness. The Israelites were asking that faithless question, “Is the LORD among us or not?” (Exo. 17:7). Anytime we have to ask such a question we are testing God and he will be displeased with us. Calvin says, “In short, whoever desires to make an experiment of the divine power, when there is no necessity for it, tempts God by subjecting his promises to an unfair trial.” [16] Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. Matthew 4:8 Satan took Jesus to a very high mountain and showed him all the splendor of the world but he neglected to show him all the sin of the world. [17] Earthly glory in itself is deceitful because of sin. Jesus came to solve the sin problem so that the glory of nations and people could be true and lasting glory. “‘All this I will give you,’ he said, ‘if you will bow down and worship me’” (4:9). The devil wanted Jesus to take a shortcut to fame, to avoid the way of the cross and to do things his way. He wanted Jesus to bow down and worship him. Satan craves worship, but Jesus knew that what we worship we will also serve. [18] Jesus knew something else. He knew that Satan was a liar and the father of lies (Jn. 8:44). He knew that it was only God who could truly give kingdoms (Psa. 2:8; Dan. 4:25). [19] Satan was a usurper of the world’s kingdoms. In the end the kingdoms of this world would all become the kingdoms of the Lord and of his Messiah (Rev. 11:15). We think today to all those Christians and Christian leaders who have gone Satan’s route of success and worldly wealth. They have gone on that road despite its required loss of true humility and holiness. They have bought for themselves a kingdom of cards that will come tumbling own in due time. “Jesus said to him, ‘Away from me, Satan! For it is written: “Worship the Lord your God, and serve him only”’” (4:10). For a final time Jesus resorts to the powerful words, “It is written.” Isaiah assures us that the grass and flowers shall fail (no doubt the opinions of men and the devil) but the word of God will stand forever (Isa. 40:8). “Then the devil left him, and angels came and attended him” (4:11). When we resist, the devil he will flee from us (Jas. 4:7). The devil cannot resist the word of God. When our grandchildren were small I used to play a game with them. I was the big ugly dragon about to eat them up. The only way they could defeat me was to quote a scripture. When they would hurriedly quote something I would wilt away and become totally harmless. They learned a lot of scripture that way. It works much the same way in our adult lives. When we have the scripture on our tongues the devil hurries away. The angels then came and ministered to the Lord. We can imagine that they brought food and encouragement as they once did to Elijah in his testing (1 Ki. 19:5-8). Angels are ministering spirits to the redeemed and they love to come and help in our difficult times (cf. Matt.18:10; Lk. 15:10; Acts 12:14-15; Heb. 1:14). When Jesus heard that John had been put in prison, he withdrew to Galilee. Matthew 4:12 John had landed in prison because he dared rebuke Herod Antipas for his divorce and illegal marriage to his half-brother’s wife. It was never a safe thing to rebuke an eastern despot [20] and John paid the price for his boldness. Much later, in 14:3-12, Matthew will get around to telling the story of John’s imprisonment. As soon as Jesus heard of it he returned to Galilee and began his ministry. The Galilee, particularly around the lake, is a strikingly beautiful and fruitful place. My wife and I had the privilege of living near the Sea of Galilee for four years and we can attest to what a beautiful and fruitful area it is today. We lived in Migdal, and just below our city to the north lay the very fruitful Plain of Gennesaret. The farmers in our area grew many kinds of grain crops plus various types of citrus fruits, dates, avocadoes, bananas, mangoes, etc. The close-by hilly area between Capernaum and Chorazin, with its black volcanic soil, was famous in Bible times for the growing of early grains. [21] The Galilee was a heavily populated area in Jesus’ time. Pastor and writer David Guzik reports: “There were some 3 million people populating Galilee, an area smaller than the US state of Connecticut… In an area of about 60 by 30 miles [96×48 km.], Josephus says that there were some 204 villages with none having less than 15,000 people.” [22] We can understand some of the reasons why Jesus was attracted to the area. “Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—to fulfill what was said through the prophet Isaiah:” (4:13-14). John’s Gospel tells us that Jesus and his family had already scouted out the area of Capernaum prior to his moving his ministry there (Jn. 2:12). Capernaum was a port city on the northwestern coast of the Sea of Galilee. The fresh-water lake is in the shape of a harp (kinor in Hebrew) and is known today as the Kinneret. The little body of water is about 13 miles long (21 km.) and 7 miles wide (11 km.). Its surface is some 680 feet (207 m.) below sea level and it therefore boasts a semi-tropical climate. It is a picturesque place and the fishing and swimming is good. We can be sure that Jesus did not move to Capernaum for these reasons. He was however probably anxious to leave Nazareth because the hostility to his ministry was growing and even becoming life-threatening. Capernaum offered many advantages over Nazareth. It was a chief city of the Galilee and located on the main road system. It was headquarters for a Roman garrison and had a Roman tax station just outside the city. [23] He now made Capernaum his home (cf. 9:1; Mk. 2:1). He probably took up residence in the house of Simon Peter. The remnants of that house have been identified today. In fact, it was identified as early as the fourth and fifth centuries because religious structures were built around it at those times. “Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned” (4:15-16). Here Matthew is quoting from Isaiah 9:1-2. Although this passage was written over seven hundred years before Jesus arrived at Capernaum, we have to be amazed at its extreme accuracy. Let us take a moment to grade Isaiah’s prophecy. Jesus grew up at Nazareth in the land of Zebulun. He then moved his ministry to Capernaum, to the ancient tribal land of Napthali. Let us give Isaiah his first point for geographic accuracy. Isaiah mentions an ancient road called the Way of the Sea. This road came from the Mediterranean and ran to Damascus. It was a major highway in Jesus’ day and it came right through Capernaum. In fact, there is a Roman mile marker that still can be seen in the ruins of Capernaum. Barclay says, “Judaea is on the way to nowhere: Galilee is on the way to everywhere.” [24] Let us give Isaiah a second point. Isaiah mentions “beyond the Jordan” as an area of the Lord’s ministry. Capernaum was just about two and a half miles (4 km.) from the Jordan River. When one crossed the river that person left the domain of Herod Antipas and entered the domain of Herod Philip. When things got too hot for Jesus politically he often crossed the river Jordan. Let us give Isaiah a third point for political accuracy. There is more that is of interest in this description. Isaiah mentions Galilee of the Gentiles. In Jesus’ time about half the population of Galilee was Gentile. That ratio remains basically the same today. In Jesus’ time the ten cities of the Decapolis were all populated with Gentiles. This included much of the eastern and southern shorelines of the lake. Galilee even got its name from the Gentiles. “The name Galilee comes from the Hebrew word galiyl…which means a circle….Galilee was literally surrounded by Gentiles.” [25] Let us give Isaiah a fourth point. Isaiah notes that the people living in darkness had seen a great light. He was certainly speaking of the light of Jesus. The Galilee was a dark place in many ways. Early Galilee history had been saturated with idolatry. In 722 BC, the Assyrians came and deported the original Israelites, replacing them with a mixture of pagan people from other provinces (2 Ki. 15:29). So, the spiritual darkness of the Galilee was great. My own personal opinion here is that Isaiah may have been prophetically picturing nearby Mt. Arbel and the deep shadow the mountain casts over the valley below it. Josephus mentions a Syrian general Bacchides who slew many who were hiding in the caves on the mountain’s sheer side (Josephus, Antiquities 12, 11, 1). Later Herod the Great caused a similar slaughter on the same mountain (Josephus, Wars, 1, 16, 4 &5). Arbel, which was a Galilee landmark and was clearly in sight from Capernaum was a dark and bloody place. Anyway, let us give Isaiah a final point for his accuracy. We can only wonder at the blindness of the Jewish leaders in John 7:52, who claimed that no prophet would come from the Galilee. “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven has come near’” (4:17). To preach is the Greek kērussein. This describes the word for proclamation of a king’s herald (kērux). He was the man who brought a message straight from the king to the people. [26] Jesus’ message was quite similar to that of John the Baptist. We can understand that the Lord preached all over the parts of Galilee where Jews lived. It appears though that Jesus confined most of his ministry to what has been called “The Evangelical Triangle.” This was a small and focused area that fell between the cities of Capernaum, Chorazin and Bethsaida. We read in Matthew 11:20, that most of his miracles were performed in these cities. Jesus and his disciples visited many other places and sometimes visited Gentile areas but this was not the thrust of his ministry. As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. Matthew 4:18 Perhaps we should pause and say some things about the Galilee fishing industry in Jesus’ day. Fishing was a thriving business in those times. Josephus Flavius the historian estimated the population of fishing villages around the lake in the first century at some 100,000 people. [27] Around the lake there were probably some sixteen bustling ports. The fishing boats were numerous and some 40 years after Jesus’ time Josephus, who was then in charge of Jewish resistance, was able to commandeer 230 boats for his war efforts against the Romans. Of course, fish was the staple food for Galilee folks in the first century and they seldom ate other meats as we do. The Sea of Galilee produced so many fish that they were even salted and exported to places as distant as Antioch of Syria and to Egypt. [28] The disciples were likely fishing at the “old fishing hole” near Tabgha. The net fish they were after was the Musht, known as the Tilapia Galilea. This variety of fish today is popularly known as St. Peter’s Fish and is a delicacy offered in many restaurants around the lake. These were tropical fish that had somehow gotten in the lake. In the cooler months of the year Tilapia would gather in great numbers at the warm springs of Tabgha on the northwestern coast. [29] We note that Peter and Andrew were casting a net into the lake. The Galilee fishermen would use several types of nets. There was the smaller net or cast net as mentioned here. Peter and Andrew were said to be throwing around this net (Gk. ballantas amphiblēstron). The cast net was circular and could be thrown by one person. Ideally it would land much like a parachute over nearby fish, sink to the bottom and then it could be drawn in. There were larger nets such as the seine or dragnet (cf. Matt. 13:47-48), and the trammel net which entangled the fish and held them (cf. Lk. 5:1-7). [30] The cast net could be used in the daytime but the other and larger nets were mostly used at night. In this verse Jesus encountered Peter and Andrew. They were originally from Bethsaida (Jn. 1:44), but had settled in Capernaum (8:5, 14). Many sermons have been preached about how Jesus called these total strangers and how they immediately left their profitable fishing business and followed him, who was also a total stranger to them. This scenario is simply not true. We know from John’s Gospel that Jesus had some previous encounters with the two when he ministered earlier in the Jordan Valley (Jn. 1:35-42). “Come, follow me,’ Jesus said, ‘and I will send you out to fish for people.’ At once they left their nets and followed him.” (4:19-20). We notice a couple of things about the call of the Lord. He tends to call busy people. We remember how David was busy keeping sheep; how the shepherds were watching over their flocks; how Amos the prophet was farming in Tekoa; how Matthew was doing his work as a tax collector; how Moses was tending the sheep of his father-in-law and how Gideon was busy threshing wheat. [31] There is another thing about the Lord’s call. In Judaism it was the disciple who chose his rabbi, but Jesus chose all his disciples. [32] Despite what some would say, there are no volunteers in the Lord’s army. These two fishermen would now use their talents to fish for people. Dietrich said it well: “It is no longer a question of taking fish from the lake, but of drawing men up out of the abyss of sin and death, catching them in the great net of God!” [33] They would have to leave a profitable business but they would gain eternal fame. While this was not their first meeting, it was the first time that Jesus called them to discipleship, to forsake everything else and follow him only. “Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, [22] and immediately they left the boat and their father and followed him” (4:21-22). It is thought that Peter, Andrew, James and John were probably involved in a fishing cooperative. The Bible makes clear that this cooperative had fishing boats and even hired men (Mk. 1:20). Regular fishermen made a better-than-average income, [34] and a fishing cooperative like this one must have been quite profitable. These men left it all. It does not appear that they even looked back. Jesus went throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness among the people. Matthew 4:23 It is clear that Jesus traveled all over the Galilee as an itinerant teacher and healer. At the outset of his ministry the Jewish synagogues were open to him. He also did open-air teaching and preaching. His ministry was at first exclusively to the Jewish people (10:5-6; 15:24). Jesus coupled teaching and healing wherever he went. It is very possible that Jesus spent perhaps a third of his time in just healing people. Jesus did not just heal but he cast out demons. Demon possession seems to have been widespread, no doubt due to many people who were involved with the occult. “Contrary to what many today believe, the ancient world regularly and carefully distinguished between afflictions ascribed to demons and other forms of illness.” [35] Jesus came proclaiming the good news of the gospel. It is difficult for us today to understand just how good that good news was. Jesus proclaimed a freedom from sin, a freedom from sickness, freedom from demonic powers and life everlasting. We have not always been able to proclaim such a gospel in our day. “News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed; and he healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him” (4:24-25). In the early part of his great Galilean ministry Jesus gained immense popularity and people came from everywhere (cf. Mark 3:7-8; Lk. 6:17). Even the Gentiles came to him from Decapolis. However, very soon the Jewish leaders began to look upon him with jaundiced eye. Then, one by one, the synagogue doors began to close and the shadow of the cross began to fall upon him. 1. Barclay, The Gospel of Matthew, Vol. 1, p. 55. 2. Morris, The Gospel According to Matthew, p. 71. 3. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 935. “…The various tests were directed against the human nature of Jesus, and he resisted in that realm.” 4. Barclay, The Gospel of Matthew, Vol. 1, p. 59. 5. Utley, Free Bible Commentary, Matthew, v. 4:2. 6. Ibid., v. 4:3. 7. Barclay, The Gospel of Matthew, Vol. 1, p. 60. 8. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 56. 9. Quoted in Morris, The Gospel According to Matthew, p. 74. 10. Ibid. 11. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 104. 12. Bible Places. http://www.bibleplaces.com/southerntm/ 13. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 20. 14. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 85. 15. Wiersbe, The Wiersbe Bible Commentary, NT, p. 17. 16. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 4:7. 17. Guzik, Matthew, Enduring Word, vs. 4:8-10. 18. Wiersbe, The Wiersbe Bible Commentary, NT, p. 17. 19. Coffman,Coffman Commentaries on the Old and New Testament, v. 4:18. 20. Barclay, The Gospel of Matthew, Vol. 1, p. 65. 21. Baruch Sapir/Dov Neeman, Capernaum (Kfar-Nachum), History and Legacy, Art and Architecture (Haarlem, Holland: Jon. Enschede en Zonen, 1967), p. 8. 22. Guzik, Matthew, Enduring Word, v. 4:12. 23. Coffman,Coffman Commentaries on the Old and New Testament, v. 4:13. 24. Barclay, The Gospel of Matthew, Vol. 1, p. 67. 25. Ibid., p. 66. 26. Ibid., p. 69. 27. Sapir/Neeman, Capernaum (Kfar-Nachum), History and Legacy, Art and Architecture, p. 6, citing Josephus. 28. Edwards, The Gospel According to Mark, p. 49. 29. Mendel Nun, The Sea of Galilee and Its Fishermen In The New Testament (Ein Gev: Kibbutz Ein Gev: Tourist Department and Kinnereth Sailing Co., 1989), pp. 6, 14. 30. Ibid., pp. 6-7; 16-29. 31. Guzik, Matthew, Enduring Word, vs. 4:18-22. 32. Morris, The Gospel According to Matthew, p. 84. 33. Quoted in Morris, The Gospel According to Matthew, p. 85. 34. Keener, The IVP Bible Background Commentary, New Testament, p. 201. 35. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 92. Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them. He said: Matthew 5:1-2 We have noted that Jesus is now at the height of his popularity. Great crowds from many different areas of Israel and other countries were gathering to him (cf. 4:23-25). Here Jesus sits down on a mountainside and begins to teach his disciples. Undoubtedly the crowds gathered around and listened in on what he had to say (cf. 7:28). When Jewish teachers read the word publicly they usually stood, but when they taught from the word they would sit, often with their disciples at their feet. This is a clear picture of Moses who taught the Israelites from the mountain of God (Exo. 19 – 20). [1] The great Bible commentator, Matthew Henry, is said to have remarked that in Moses day the people were commanded to keep their distance, but here they are invited to draw near. What a blessed change! Jesus would do much more than Moses. The Bible says of him: “He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness…” (Mal. 3:3). It is not possible to identify this mountain with certainty. There have been many guesses by the commentators. The area around the Sea of Galilee has many hills and mountains. However, when we consider that Jesus largely confined his ministry to what has been called the Evangelical Triangle, it is most likely that the mount was in that area. [2] As we might remember, this was the area between the cities of Capernaum, Chorazin and Bethsaida (cf. remarks on 4:17). There is only one prominent elevation in this area and it is the traditional Mount of Beatitudes (cf. Matt. 28:16). The site has been commemorated for hundreds of years. In 1937-38, this mount was marked with a lovely chapel built by the Franciscans. When we compare the account in Matthew with that of Luke we seem to have a problem. Luke tells us that Jesus gave this sermon on a plain or level place (Lk. 6:17). On many occasions I have led groups to the Mount of Beatitudes. Some years back the authorities there opened up a level area on the west side of the mount. With the westerly breezes at his back, Jesus could have spoken to a multitude of people and they could have heard him clearly. The area acts as a natural amphitheater. We used to experiment with our groups when we were there. A person could speak in a low voice from some distance away and could be heard clearly by the groups. We can thank God that Matthew recorded the Sermon on the Mount for us. It is the most concise compilation of Jesus’ teaching found anywhere in the New Testament. It appears to be a single sermon, but it is likely that the sermon was preached in part on several other occasions. We can see parts of the sermon in Luke 6:20-49. Other parts are scattered throughout the Gospel of Luke. [3] The unifying theme of the Sermon on the Mount is the kingdom of God, [4] as we begin to see in verse 3. Many Christian interpreters have been mystified as to how this sermon applies to our lives today. Some have thought it was only for the disciples; some have seen it as only like the law, showing up our deficiencies; some have felt it is only for the age to come, and an impossible ideal at this time. Apparently, Jesus felt it was for the here and now, and that with God’s help his followers could reach its level of devotion. Barclay sees it as “The Compendium of Christ’s Doctrine,” “The Magna Charta of the Kingdom,” “The Manifesto of the King.” He sees it as, “a kind of epitome of all the sermons that Jesus ever preached.” [5] Blomberg says of it: “Perhaps no other religious discourse in the history of humanity has attracted the attention which has been devoted to the Sermon on the Mount. Philosophers and activists from many non-Christian perspectives who have refused to worship Jesus nevertheless have admired his ethic.” [6] Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3 This section of scripture is commonly referred to as “The Beatitudes.” This is taken from the Latin word beatus, which means, “blessed.” [7] This section has been a blessing to many. Meyer says, “There is no soul of man, however illiterate, lonely, or poor, that may not step suddenly into this life of beatitude and begin to drink of the river that makes glad the city of God.” [8] Each beatitude begins with the word “Blessed” or makarioi in the Greek language. It can be translated either “blessed” or “happy.” Unfortunately, our English word “happy” has a connection going back to hap, chance or good-luck. [9] Most modern translations therefore render the word as “blessed.” We see here that the poor are blessed by Jesus. This is not to mean that Jesus is somehow pro-poverty. Poverty has many detrimental effects upon people. The idea here is to be poor in spirit or humble. This is the humble and helpless person who trusts wholly in God (cf. Psa. 34:6; 132:15). [10] How this attitude contrasts with the teaching of this present evil age! So many of our educational programs today focus on the raising of one’s self-esteem. Psychologists Christina Hoff Sommers and Sally Satel in their book, One Nation Under Therapy, say that unmerited self-esteem can be associated with antisocial behavior leading to criminality. [11] It has been noted that one fourth to one third of American students are functional illiterates. [12] Yet, these are taught to feel great about themselves despite their gross ignorance. Before we proceed further in the Beatitudes we need to understand something about Jesus’ teaching. He did not come to destroy the Law or the Prophets but to fulfil them (v. 17). He came to write the law in our minds and hearts (Jer. 31:33). To be poor in spirit therefore is to have the law of humility written on our hearts. The philosophers of old scorned humility but God praises it. In Micah 6:8, we see what is almost a summary of the righteous life: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Mic. 6:8). It is the poor in spirit or the humble who will inherit the kingdom of God. It is strange indeed that we Christians seldom talk about the thing Jesus talked about most. That, of course, is the kingdom of God or the kingdom of heaven, as it is also called. John the Baptist announced this kingdom in Matthew 3:1-2. Jesus later came into Galilee proclaiming it (Mk. 1:15). Much of Jesus’ teaching dealt with the kingdom of God, and most all of his parables pictured it (Mk. 4:30-33). The message of the kingdom was still the message of Jesus after his resurrection (Acts 1:3). It was also the message of the early apostles (Acts 8:12; 19:8). In Matthew 24:14, Jesus makes plain that the gospel of the kingdom will again be preached to the whole world in the days just preceding the end of the age. Apparently we have lost this aspect of the gospel in our modern and postmodern churches. We might well wonder if it is the absence of this gospel that is causing such difficulty, failure and discouragement in much of the today’s Christian world. From the time of Jesus until this day the kingdom of God has not been territorial. It is the reign of Christ in the individual heart and mind. There will be a time when the kingdom will once more be territorial. It will first encompass the land of Israel in the Lord’s Millennial Reign and then reach out to encompass the whole world. We are taught in scripture to pray for the coming kingdom (6:10). In that kingdom the righteous will reign on this earth with Christ (Rev. 5:10). In the meantime, we must learn to reign in life through the Lord Jesus (Rom. 5:17). There is something beyond Judaism; there is something beyond Gentile Christianity; there is something beyond Messianic Judaism and Christian Zionism. It is the kingdom of God and it is being established on this earth. Bible interpreters speak a lot today about Inaugurated eschatology. This teaching recognizes that we are part of an “already/not yet” situation. [13] We can already enjoy some of the benefits of the kingdom but some others are yet to come. For instance, we can enjoy the bliss of the new life in Christ but we do not yet have our resurrected bodies. Blessed are those who mourn, for they will be comforted. Matthew 5:4 In Ecclesiastes 7:4 we read: “The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.” In the days of Ezekiel, God called out to his servant: “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it” (Ezek. 9:4). God was about to judge the city but to show mercy to the mourners. The word for mourn here is an interesting Greek word (penthountes). This is the strongest word for mourning in the Greek language, and it is commonly used in mourning for the dead. [14] It seems that God desires us to mourn for two things, for our own sin and for the sins of others. In the case of our own sins we know that godly sorrow leads us to repentance (2 Cor. 7:10). Godly sorrow over the sins of others leads us to intercessory prayer for them. We must remember that this is speaking of deep grief, even like that of mourning for the dead. Jesus was apparently a very joyous person and his joy still affected the disciples decades later. However, he was also a man of sorrows and acquainted with grief (Isa. 53:3). We are called to have a special fellowship with his sufferings (Phil. 3:10). Even the Psalmist spoke of streams of tears flowing from his eyes because of sin (Psa. 119:136). The righteous person has the sorrow of sin and lawlessness written upon his or her heart. It is in some ways a sad walk but it is also a wise and rewarding walk. There is a little verse about this: I walked a mile with Pleasure, She chattered all the way, But left me none the wiser For all she had to say. I walked a mile with Sorrow, And ne’er a word said she, But, or, the things I learned from her When Sorrow walked with me!” [15] For those who mourn over their sin and the sin of others we have a wonderful promise in Revelation 21:4: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” Blessed are the meek, for they will inherit the earth. Matthew 5:5 The Greek word for meek is praus and it is one of the important ethical words in the language. [16] Barclay says of praus that it speaks of a horse that was once wild but that has been tamed and obedient to the bit and bridle. He says, “There is gentleness in praus but behind the gentleness there is the strength of steel…” [17] In the scripture we learn that Moses was the meekest of all men (Num. 12:3). Yet, he in his anger and disgust with Israel could throw down the tablets of God’s commands and break them to pieces. Jesus was meek and lowly (11:29; 12:15-21; 21:5), but he could take a whip and drive the money changers from the temple. Aristotle in speaking of this Greek word said that it was the happy medium between having too much and not enough anger. [18] It seems that meekness is being angry at the right time and not at the wrong time. Meekness has come to be scorned in our society since it often associated with weakness. However, that is a serious misunderstanding of the biblical concept. Meekness is really the law of submission written on the heart. There is an interesting promise given to the meek. They will inherit the earth. Today a lot of people are trying to gain and control the earth, or at least their part of it, but they will not possess it in the end. The meek will get the earth. We see the same thing in Psalm 37:11: “But the meek will inherit the land and enjoy peace and prosperity.” The Psalm goes on to say: “The righteous will inherit the land and dwell in it forever. The mouths of the righteous utter wisdom, and their tongues speak what is just. The law of their God is in their hearts; their feet do not slip” (Psa. 37:29-31). We spoke of this in verse 3, that we believers shall reign with Christ on this earth (cf. Rom. 5:17). This is a doctrine of scripture that has all but disappeared from the church over the centuries. This is what the kingdom of God is all about. It is about Christ reigning in our lives and eventually in our world. We need to do what we can to recover this precious doctrine and make it a part of our faith and our hopes. We need to remember that the Bible is very geocentric. God will never give up on the earth. As the old hymn goes: Jesus shall reign where’er the sun does its successive journeys run, his kingdom stretch from shore to shore, till moons shall wax and wane no more. [19] Blessed are those who hunger and thirst for righteousness, for they will be filled. Matthew 5:6 Barclay points out how few in our day have ever known what it was to be really hungry or thirsty. In Bible times the day laborer was never far from real hunger and even from starvation. [20] He asks, “How much do you want goodness: Do you want it as much as a starving man wants food, and as much as a man dying of thirst wants water?”…Most people suffer from what Robert Louis Stevenson called ‘the malady of not wanting.’” [21] Jesus here speaks of a spiritual hunger and thirst for righteousness. Such a hunger and thirst show that we are spiritually alive. Such a hunger and thirst is a sign of health. [22] Years ago in my ministry I was called upon to assist a large needy family who was traveling through the Rocky Mountains. They were out of money and were very hungry. They only asked for a bag of hamburgers. Our church quickly supplied their need. I was amazed as I watched how eagerly the family ate. They were literally starving. Oh if we could only have such an appetite for God, his word and his kingdom! The word “satisfied” here literally means “gorged.” [23] Today people hunger for many things. They hunger for happiness, for power and authority, for success and for comfort. [24] However, few seem to hunger for righteousness. Peter tells us, “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Pet. 3:13). “Blessed are the merciful, for they will be shown mercy.” Matthew 5:7 This beatitude pictures the one who has mercy written on the heart. I was once driving in Israel with a car full of students. Suddenly we almost ran over a kitten. The girl in the front seat immediately let out a cry and grabbed her heart. I thought then, “That is mercy written on the heart.” Our God is a merciful God. He has mercy written on his heart. In fact, mercy is part of the name of God (Exo. 34:6). God in his great love and compassion has shown mercy to us sinners by sending his Son to die for us and redeem us. Since God has shown such mercy to us we should be merciful to others. James warns us that, “…judgment without mercy will be shown to anyone who has not been merciful…” (Jas. 2:13). We need a feel for other people. Barclay says that mercy is the ability to get inside the other person until we can see with their eyes, feel with their feelings, and think with their minds. [25] That was exactly what God did by sending Jesus to live here on earth in the flesh. No one can ever charge God with not feeling for us or of not understanding our needs. Barclay translates this beatitude: “O the bliss of the man who gets right inside other people, until he can see with their eyes, think with their thoughts, feel with their feelings…” [26] The one who has such mercy will be shown mercy. Those who even give the thirsty a cup of cold water will not lose their reward (10:42). Blessed are the pure in heart, for they will see God. Matthew 5:8 The Bible asks, “Who may ascend the mountain of the LORD? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god. They will receive blessing from the LORD and vindication from God their Savior” (Psa. 24:3-5). One of the books written by the existentialist philosopher Søren Kierkegaard had this interesting title, Purity of Heart is to Will One Thing. This title seems to sum up the meaning of this beatitude. When we desire only God and seek him only, we shall find him. The lines of the hymn written by Frederich William Faber express it well: For his one thought was God, In that one thought he abode, For ever in that thought more deeply sinking. [27] Barclay translates this beatitude: “O the bliss of the man whose motives are absolutely pure, for that man will someday be able to see God!” [28] This beatitude not only has the meaning of inner moral purity but a singlemindedness in the pursuit of God. [29] Blessed are the peacemakers, for they will be called children of God. Matthew. 5:9 Paul says in Romans 12:18, “If it is possible, as far as it depends on you, live at peace with everyone.” Peter in describing the Christians says, “They must turn from evil and do good; they must seek peace and pursue it” (1 Pet. 3:11). In Israel, the normal greeting is the Hebrew “Shalom.” Often people almost sing this greeting. It does not just mean “Hi” or “Bye.” It speaks of well-being in every respect. When we seek the peace of others we seek everything that makes for their highest good. [30] After all, Christ is the Prince of Peace (Isa. 9:6), and if we are his followers, we should be busy making peace with all. “The War Atlas, a military study, concluded that the world has not known a single day since World War II without some nation waging war or engaging in a form of armed conflict. Despite thousands of negotiations and peace treaties, the twentieth century was truly the century of war.” [31] One of Satan’s great aims seems to be that of making conflicts and wars between people and nations. However, the Christian is to have the law of peace written on the heart. We are to be peacemakers and peacekeepers each day that we live on this earth. It is only Jesus and his gospel that make for true peace. All other peace-making and peace-keeping plans and activities will prove to be futile. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Matthew 5:10 Meyer says, “Men hate the light which exposes their misdeeds. They will tolerate you only so long as you leave them alone…” [32] The Christian life by its very nature is a rebuke to the world and is sure to arouse the wrath of the wicked. A Christian once came to the early church father Tertullian, telling him of his business difficulties. He ended his plea by saying, “What can I do: I must live?” Tertullian replied curtly, “Must you?” [33] The Christian in this present evil age is much like a fish out of water. Very much exposure to this age can kill us. We dare not breathe the poisoned atmosphere of this present time. It was probably worse for the early Christians. Their new faith put them at odds with their whole society. It even broke up close-knit families. Their faith caused them the loss of employment and most social contacts. They could no longer fellowship and dine at the popular pagan temples. They could not intermarry with the pagans. The pagan society looked upon them as immoral because of their “Love Feasts” and as cannibals because they ate the body and blood of Jesus. They were looked upon as divisive and treasonous because they would not participate in emperor worship. [34] Finally, the early Christians were severely persecuted by the Roman government. The maddened Nero is said to have wrapped Christians in pitch, setting them ablaze and using them to light his gardens at night. [35] Paul says to young Timothy, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evildoers and impostors will go from bad to worse, deceiving and being deceived” (2 Tim. 3:12-13). It is said today that Christians are the target of about 80 percent of the world’s discrimination. Actually, about three-quarters of the world’s population, making up about 5.25 billion people, live in countries where there are serious restrictions on religious freedom. In all sixteen of the world’s worst offending nations it is Christians who are under attack. [36] The Bible indicates that persecution will grow worse and worse leading up to the last days. Utley says, “With this truth in mind it is also probable that the church will go through the tribulation period (no secret rapture)!” [37] It is likely that in the last days we will experience the greatest persecution of the church in its history. There will be many martyrs for the faith as the Book of Revelation points out (Rev. 20:4). While it will be a time of great suffering it will probably be time of the church’s greatest glory. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. Matthew 5:11-12 The earliest Christians were insulted on every hand. They were commonly accused of things like incest, cannibalism, treason, atheism and other things, as we have mentioned. [38] All these accusations were totally false. The truth was that the pagans themselves were not worthy to have such holy people living in their midst (Heb. 11:38). These verses give us some direction on how we should act when persecution of any type comes our way. We should jump up and down with joy and click our heels together for this is evidence that our heavenly reward is great. We will be getting the same kind of treatment that all the prophets received from a sinful and rebellious Israel. You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. Matthew 5:13 This statement has proved to be a problem for scholars. The question is, “Can salt really lose its saltiness?” Commentators have tried to explain this without too much success. So, we decided to ask a scientist. Here is the answer: Common salt comprises a very stable, simple chemical compound called sodiumchloride, which has a salty flavor. As table salt, it typically also contains minor amounts of additives to keep it free-flowing. As it is so chemically stable, sodium chloride will not lose its saltiness, even after being stored dry for many years. However, there are ways in which salt may appear to lose its saltiness. Historically, salt has been obtained from crude sources such as salt marshes, and minerals such as rock salt. This contains the stable sodium chloride plus other components. Sodium chloride is readily water-soluble, so if this crude salt were exposed to condensation or rain water, the sodium chloride could be dissolved and removed, and the salt could in effect lose its saltiness. [39] In the ancient world salt was an important commodity. It was considered valuable and Roman soldiers were often paid partly in salt. Wiersbe says, “The words salt and salary are related: hence, the saying, ‘He’s not worth his salt.’” [40] Salt had many uses in the ancient world just as it still does today. Salt was a purifying agent and helped retard decay and spoilage. Fish from the Sea of Galilee were salted and shipped even to nearby countries. It was an antiseptic and thus made things cleaner. It made people thirsty and it gave flavor to food. [41] There is another use for salt which few people know. Olives were a principle food in Israel, but neither green or ripe olives could not be eaten because of their bitterness. Both types of olives had to be either packed in salt or soaked in a salt water solution for some weeks to become palatable. So, for the Christian, we are supposed to help take the bitterness out of people’s lives. Blomberg says, “Christianity may make its peace with the world and avoid persecution, but it is thereby rendered impotent to fulfill its divinely ordained role. It will thus ultimately be rejected even by those with whom it has sought compromise.” [42] When salt is drained of its usefulness it is good for nothing. It could not be cast upon the fields but was often thrown upon the roads and thus trampled by humanity. Now, how can we really be salt? How can we really be light or anything else good? We can be salt and light because Jesus lives in us and he becomes our salt, our light, our goodness, and our salvation. We need to relax and let him do his thing in us. You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. Matthew 5:14-16 Jesus came as the light of this world (Jn. 8:12). He said, “While I am in the world, I am the light of the world” (Jn. 9:5). Now that Jesus has departed the world, he looks to his followers as the lights of the world (5:14). It is imperative that we walk in the light and be light and illumination for others around us. Wiersbe says, “There is no ‘twilight living’ for the Christian.” [43] Much of the problem for modern and postmodern churches is that Christians are living in the shadows and in the twilight zone. When we have sins, even little sins and secret sins in our lives we are living in shadowland. Now, can we understand why so many Christians today have so many personal problems? So our lights must be displayed on a stand for all to see. They cannot be hidden under the bushel bowl of worldly business; they cannot be put under the bed of laziness or sexual promiscuity. They must shine in good works and in faith. The Lord says: “…Wake up, sleeper, rise from the dead, and Christ will shine on you” (Eph. 5:14; cf. Phil. 2:15). “Light, like salt, affects its environment by being distinctive…” [44] The famous preacher Spurgeon commented about the Venerable Bede saying: “…when he was interpreting this text, said that Christ Jesus brought the light of Deity into the poor lantern of our humanity, and then set it upon the candlestick of his church that the whole house of the world might be lit up thereby. So indeed it is.” [45] There cannot really be secret Christians or secret disciples. Either the secrecy will destroy the discipleship or the discipleship will destroy the secrecy. [46] Jesus compares the Christian to a city on the hill and how that city could not be hidden. From the area around the Sea of Galilee it is possible to see the lights of many cities up on the Golan Heights. The Christian should be like that, a life on a lampstand for all to see. We need to ask the Lord just how we can let our lights shine. Regarding our good works Barclay says, “There is a word agathos which simply defines a thing as good in quality: there is kalos which means that a thing is not only good, but that it is also winsome and beautiful and attractive…There must be a certain winsomeness in Christian goodness.” [47] It is the Greek word kalos that is used in this verse. Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. Matthew 5:17 Many Christians today think that the law has no relevance to them, that the era of the law is now finished. They probably get this idea by not reading far enough in Romans 10:4. The verse does not say that Christ is the end of the law, but “Christ is the end of the law for righteousness to everyone who believes” (Rom. 10:4 NKJ). Please understand that Christ is not the end of the law, but he is the end of the law for righteousness. After 3500 years of dismal failure, we must conclude that we cannot keep the law. The law of the Lord is perfect (Psa. 19:7) and we are imperfect. Thus, we cannot gain righteousness by keeping the law, because the simple fact is that we cannot keep it. Even the great Psalmist of Psalm 119, after extolling the law and boasting of how he loved it for 176 verses, ends with the sad words, “I have strayed like a lost sheep. Seek your servant, for I have not forgotten your commands” (Psa. 119:176). By his life, his death, and his glorious resurrection, Jesus gave believers the dynamic power to keep his law. Paul says in Galatians 2:20: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” In Philippians 2:13 he says, “for it is God who works in you to will and to act according to his good purpose.” So Jesus now lives in the believer and he will keep the law in us if we will only let him. Also, it should be pointed out that we are no longer trying to keep the law to gain God’s approval. Those who believe in Jesus have his approval and are already “justified” so far as the law is concerned (Rom. 8:30). Jesus made plain that the whole law was summed up in two commandments of loving the Lord with all our hearts and loving our neighbor as ourselves. He taught us that love is the fulfillment of the law. [48] However, even those two commandments the Lord has to fulfill in us since we are powerless to do them ourselves. The law illustrated the difference between right and wrong. The law worked like an X-ray to expose the sin in our individual lives. Interestingly, where the law is preached people are converted. Unfortunately, in our modern and postmodern times we have largely stopped preaching about the law. It should not surprise us that people in our western world have almost stopped being converted and baptized. Since the law is the word of God it will not pass away (Isa. 40:8). It will abide forever. It is fulfilled in Christ, but it will not pass away. In the future, peoples from all nations will flock to Jerusalem wanting to know more about the law of God (Isa. 2:3). “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (5:18). France says, “The Rabbis discussed at length the destructive effects of such minute alterations to a single letter of the law…” [49] The letter mentioned here is the Greek iota and the word for stroke is keraia. These expressions no doubt refer to the yod (jot) and the tittle in the Hebrew. [50] The yod is much like our comma and the tittle is the little horn-like ornament on some Hebrew letters. Blomberg says, “Verse 18 reaffirms the absolute authority of all the scriptures down to the smallest components of individual words…” [51] The Old Testament was the only Bible that the earliest Christians had and they loved it and cherished it. “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (5:19). Many years ago I remember an Israel conference where one of the most popular teachers was instructing the people on how they could break one of the laws related to sexual purity in marriage. I was enraged that such a teaching could go forth. As the conference ended I warned the sponsor that he needed to distance himself from that instruction or it would bring disaster to his organization. He did so, and he and his organization prospered for many more years until the Lord at last took him home to glory. That false teacher may not have lost his salvation but the Lord has promised that he would not amount to much in the kingdom of Heaven. “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (5:20). Although the Pharisees and the scribes or teachers claimed to love the law and obey it, they actually had many neat ways to render the law useless by their traditions. Keener says of them, “The Pharisees were the most respected religious people of the day, and the scribes the supreme experts in the law…” [52] In Mark 7:9ff., the Lord demonstrated to them how they make the law to none effect by their tradition. For instance, the law commanded that people honor their father and mother. However, the Pharisees and teachers had ruled that the funds that should have helped parents could rather be given to the temple and designated as a holy offering (corban). In that way they could be relieved of helping their parents. They had many traditions like that. This was the righteousness of the scribes and Pharisees and such righteousness would not get them into heaven. You have heard that it was said to the people long ago, “You shall not murder, and anyone who murders will be subject to judgment.” Matthew 5:21 One of the basic and most serious sins in our society is murder in all its forms. How can we dare to destroy one who is made in the image of God? Thus, murder is almost a form of deicide. The murderer in Bible times could not escape the judgment. In fact, in ancient Israel the avenger of blood was sent after the one who murdered in order to also take that person’s life (Num. 35:19). [53] “But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell” (5:22). In ancient Israel it was theoretically possible for a person to make a perfect sacrifice and at the same time harbor murder or other great sins in the heart. Here Jesus gets to the heart of the matter. Anger against a brother or sister is nothing but a disguised form of murder. Long ago the Roman Stoic philosopher Seneca called anger “a brief insanity.” [54] Here Jesus says such a one is subject to judgment. The word “Raca” used here is an Aramaic word meaning “empty-headed one.” [55] Such talk in Bible times could bring one before the Sanhedrin in Jerusalem or before the various religious courts around the land. The second Greek word used here is not just a comment about one’s head but a comment about one’s heart and character. It is the Greek word mōre, translated “fool.” [56] Such a one would not just be brought before the council but would be subject to Gehenna, the Hebrew word for “hell.” Gehenna was a reference to the fiery trash heap on the southern border of ancient Jerusalem. [57] We can thus see just how serious it is to demean in any way another person who is made in the image of God. “If God’s image is a fool, doesn’t that make God a fool too?” [58] Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift. Matthew 5:23-24 There is a beautiful and meaningful picture presented to us in this passage. Here Jesus is probably picturing the great spiritual temple that he is building. In that temple Jew and Gentile must come together into one new creation. In that new spiritual temple, individual believers become part of that holy building itself. They make up the walls, the Holy of Holies, the altar and even the sacrifice upon the altar (Rom. 12:1; Eph. 2:14-22). Thus, we can see how foolish it is to think we can worship the True God and have ill will between us and other members of that great temple. This was dimly pictured in the fact that on the Day of Atonement a person could not be forgiven unless that person was reconciled with another with whom there was offense. [59] So, the proper procedure was to leave one’s gift and go seek reconciliation with one’s neighbor. After that reconciliation was made then the person could return and offer the gift before God. Here Jesus is placing relationship before ceremony. That includes relationship with others and with God. If we do not forgive we cannot be forgiven (cf. Lk. 6:37). Wiersbe remarks, “It has well been said that the person who refuses to forgive his brother destroys the very bridge over which he himself must walk.” [60] Literally, we are not to let the sun go down while we are still angry (Eph. 4:26). “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny” (5:25-26). Legal matters tend to get more serious and complicated with the passage of time. Jesus tells us here that we should act quickly to settle such matters before they fester and become really serious. For instance, in the ancient world debtors were jailed until their unpaid debts were settled. [61] For one to be thrown into prison was a difficult matter. One could literally starve to death in an ancient prison and was at the mercy of friends and family for daily food and for eventual release. The last penny of the debt would have to be paid before release (the quadrans or penny was the smallest Roman coin). Thus, Jesus’ advice is that we act quickly to settle the matter or to come to some agreement before we fall into judgment for the debt. Seriously, we must not wait to judgment day before settling our debt with God. On Judgment Day it will be eternally too late for a settlement. You have heard that it was said, “You shall not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. Matthew 5:27-28 While this teaching is aimed primarily at adultery it must also include fornication. Adultery is defined as having a sexual relationship (Gk. moicheuseis) with another person other than one’s spouse. [62] Illicit sexual relations are very serious sins and rank close to murder. In fact, sexual sin commonly results in murder today as the woman often aborts her unwanted fetus. Sexual sin weighs so heavily upon the heart and mind that it often renders people almost as the living dead. Today about 90 percent of women who have had abortions undergo emotional and psychiatric stress, sometimes requiring psychiatric hospitalization or other professional treatment. [63] Also, sexual sin messes with the coming generations, leaving illegitimate and other emotionally damaged children in its wake. The Jews felt the sin was so serious that it merited stoning to death (Lev. 20:10). Jesus is here saying that when one harbors a lustful look, that person has committed adultery already in his or her heart or inmost being. When one lusts with the eye, the act is likely to follow if the opportunity is presented. [64] We should not think that the look is as dangerous as the act, and that they are one and the same thing. The act of adultery is far worse than the thought. [65] Yet, it cannot be denied that the thought often leads to the act. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. Matthew 5:29-30 Here Jesus is using what we might call eastern hyperbole or figurative speech. Sometimes hyperbole can be funny, such as the man with a plank in his eye in Matthew 7:3-5. Here, it is rather drastic and alarming. Jesus is saying that we should go to almost any lengths to get rid of sin in our lives. We must not think for a moment that Jesus is instructing us to cut off our body members. With just a little thought we can see that such a natural act would not work. If we were to cut off one hand the other one would probably commit the same sin in time. If we cut off both, our hearts and minds would surely keep on sinning. This is an important subject and we see it covered again in 18:8-9 (cf. Mk. 9:43-48). Jesus is saying that it would be better to lose a body member than to commit sin and be thrown into hell or Gehenna. Today there are a lot of people and even a lot of preachers who no longer believe in hell. We can only say that someday everyone will believe in it. There is an important psychological principle here, that the more we think about a thing the more our thoughts are concentrated on it. [66] When we ride a bicycle we can say “I will not hit that rock; I will not hit that rock” – and suddenly we hit the rock. In the Christian life there is a solution to this dilemma. We can focus our minds upon Christ and upon all the good things he brings us and it will surely lessen the temptation from things around us (Phil. 4:8). It has been said, “Anyone who divorces his wife must give her a certificate of divorce.” Matthew 5:31 We know from scripture that Moses allowed a man to divorce his wife (Deut. 24:1). Because of this allowance, there was finally great abuse of divorce in Israel. In Jesus’ time there were two prominent schools of thought in Israel. The School of Shammai was more conservative and thought that the allowance of Moses was concerned only with adultery. The School of Hillel was more liberal and felt that the allowance applied to many things, even like an act of burning the husband’s dinner. [67] Somewhat later, the popular Rabbi Akiba said that a wife could be put away if the husband found a woman that was more attractive. [68] This kind of thinking cheapened marriage and was another example of breaking the direct command of God with human tradition. Barclay feels that there was no time in history when the marriage bond stood in greater danger than the days when Christianity came into the world. Actually, the situation had become so difficult that many girls in Israel were unwilling to take the risk of getting married. [69] The situation was much worse in the Greek and Roman societies. “But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery” (5:32). Jesus said that from the beginning God made the husband and wife to become one flesh and they should not be separated (19:5-6). The Lord would also say that Moses granted the right to divorce because the hearts of the people had become hard in his day (19:8). Thus, Jesus went to the beginning of the creation to establish his doctrine. In Matthew alone it is mentioned that the marriage can be broken by adultery. Actually, under both Jewish and Roman law, adultery required that the couple divorce. [70] In a very real sense adultery breaks the marriage bond. Some valiant couples have held their marriages together despite an adulterous act. This is commendable when it can happen. Again, you have heard that it was said to the people long ago, “Do not break your oath, but fulfill to the Lord the vows you have made.” Matthew 5:33 In ancient Israel the making of oaths was a common practice. In fact, the Mishnah contains a complete tractate on oaths (Shebu’ot). This tractate divides the oaths into classes and gives examples of the ones that are valid and invalid. [71] Some oaths were necessary and commanded in scripture (Num. 5:19). We see in some cases Paul made oaths (Rom. 1:9; Gal. 1:20). In Matthew 26:63-64, even Jesus made an oath. Barclay says, “…the fact that oaths are still sometimes necessary is the proof that men are not good men and that this is not a good world.” [72] The law regarding oaths is found in Leviticus 19:12, and Deuteronomy 23:23. The Lord here is not speaking of legal oaths which might be necessary but he is speaking of the superfluous oaths that happened in ancient times as well as today. In Jesus’ time religious folks would swear by the temple or by the altar or its sacrifices. They felt that some of their oaths were not binding and some were. They thought that to swear by the temple was nothing but to swear by the gold in the temple was binding. To swear by the altar was nothing but to swear by the sacrifice on the altar was binding (cf. 23:16-22). They even felt that a person could swear with his lips and deny the oath in his heart at the same time. [73] Jesus plainly called them hypocrites for such things. We might ask why people feel the need to swear in the first place. People swear because they lack faith and self-confidence. They secretly do not feel their word is good so they spice up their words with oaths and curses. When we hear people making these oaths we need to beware of what they are saying. “But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King” (5:34-35). The Jews felt that they could swear by heaven but they held that unless they specifically mentioned the name of God, the oath was not binding. [74] Jesus simply said that we should not swear at all. We should not swear by God, by heaven, by earth or by anything else. It is interesting that he calls Jerusalem the City of the Great King. Since much of the New Testament was written to reach Gentile people and was international in scope, not so much is said about the importance of Jerusalem. Here it comes out and we realize that Jerusalem was always chosen by God. It is his throne (Jer. 3:17). That will never change. “And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one” (5:36-37). Barnes says: “…profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity…When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard…” [75] Jesus makes conversation easy for us. Just say “Yes” or “No.” If we are telling the truth there is nothing else we can add to that. You have heard that it was said, “Eye for eye, and tooth for tooth.” But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.” Matthew 5:38-39 In the ancient world there was a common law of revenge. If a person knocked out another’s eye, the injured person could knock out the guilty party’s eye, and so forth. This law was actually found in the very ancient Code of Hammurabi, which is said to be the earliest known law code (c. 2285 BC). [76] It is often called Lex Talionis, or in Latin the Law of Retaliation. Tribal societies often functioned with vendettas and blood feuds. The law code no doubt brought some reason and common sense to revenge in those days. No doubt it was the beginning of mercy. [77] The biblical law (Exo. 21:23-25; Lev. 24:19, 20; Deut. 19:21) was a considerable refinement of the Lex Talionis. Sometimes it seems that the ancient biblical law would be a big improvement over certain aspects of our legal system today. If a man loses an eye in an accident he simply hires one of the many greedy lawyers and sues for a million dollars. In many cases these unusually large sums are granted today. Such a judgment often brings total havoc and ruin to the life of the defendant. Jesus is saying here that “…it is better to be hurt on the outside than to be harmed on the inside.” [78] The law of God very soon assigned a money value to damages. How interesting it is that the biblical law established so much of our present legal system. It dealt with injury, pain and suffering, medical expense and even loss of time. [79] Much of this makes up the present legal system of the US as well as in other countries. The Lord has a neat way of reducing the amount of evil in the world. He shows us how to take the initiative away from evil. If we get slapped on the cheek we are to turn the other one. In other words the Christian will avoid retaliation. Paul sums it up in Romans 12:21, “Do not be overcome by evil, but overcome evil with good.” Admittedly, a strike on the cheek was a hard thing to handle. A strike on the right cheek almost had to come from the back of the hand. According to Rabbinic law a back-handed slap was twice as insulting as being hit with the flat of the hand. [80] The Bible gives us many ways that we can take the steam out of evil. If our enemy is hungry we need to feed him and if he is thirsty we need to give him drink (Rom. 12:20; cf. Prov. 25:21). “And if anyone wants to sue you and take your shirt, hand over your coat as well” (5:40). In Bible times the shirt was the inner garment and the coat or cloak was the outer one. The cloak or coat was one’s most valuable garment. [81] It was a person’s most inalienable possession. If taken as a pledge, it had to be returned at night so that the poor person might use it as a covering (Exo. 22:26-27; Deut. 24:13). [82] Morris says of ancient clothing: “Normally a person would seem to have worn a loincloth, a tunic, a cloak (outer garment), a girdle, a head covering, and sandals.” [83] “If anyone forces you to go one mile, go with them two miles” (5:41). This teaching probably had its basis in the practice of the Persians and the Romans. In Persia, the postal couriers had authority to press persons into their service. [84] Also, the Roman occupiers had authority to command civilians to carry their baggage. [85] Now obviously, a person so compelled could serve cheerfully or begrudgingly. Jesus opts for the cheerful assistance and insists that the one serving continue on for the extra mile. “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (5:42). This is a very simple rule, that we should give to those who ask. We see a similar rule in the Old Testament (Lev. 25; Deut. 15:9-11; Psa. 112:5, 9; Prov. 21:13). The Bible makes it clear that we are to give and also to loan with interest-free loans (Exo. 22:25; Lev. 25:37; Deut. 23:19). We can only imagine how many young struggling Christian families would have benefited had we only instated these good graces in the church. God has given us a brain to use. We must not give or even loan in such a way as to damage other people. We must not embarrass them or take away from them their God-given initiative (cf. Prov. 20:4; 2 Thess. 3:10). There is a graceful way both to give and to loan. You have heard that it was said, “Love your neighbor and hate your enemy.” Matthew 5:43 The people of Israel were instructed by the law to love their neighbors as themselves (Lev.19:18). However, there was no such teaching about enemies. In fact, there were several passages that supported a stern attitude toward one’s foes (Exo. 34:12; Deut. 7:2; 23:6). [86] Perhaps the hatred of enemies was reflected most clearly in the Qumran sect. In their Manual of Discipline is this rule: “…to love all that he has chosen and hate all that he has rejected (1 QS I.4).” [87] “But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (5:44-45). The kind of love that Jesus speaks of here is the Greek agape love. Barclay defines this love as “unconquerable benevolence, invincible goodwill.” [88] Such a love reaches out even to those we do not especially like and to those who do not like us. [89] Carson defines this type love as “A generous, warm, costly self-sacrifice for another’s good.” [90] Clarke says of this teaching: “Love your enemies – This is the most sublime piece of morality ever given to man.” [91] We need to start acting like our Father God. He makes the sun to shine and the rain to fall on people who absolutely despise him and curse him. “If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?” (5:46-47). One of the many problems of the church today is that we often live on the level of the pagans around us. We greet the people we like and give the cold shoulder to those we do not like. We love those who love us and we hang out in church with our little cliques. Often we ignore the stranger, especially if that stranger looks and smells of the gutter. The Lord instructs us to reach out to the stranger and love the bum. We must remember that these are all made in the image of our Father. In fact, when I give money to those on the street I often say to them: “You are made in the image of God.” “Be perfect, therefore, as your heavenly Father is perfect” (5:48). The word “perfect” really throws us. We know we are not perfect and never will be until the Lord comes. This word in the Greek is telios, and it has the meaning of completeness, wholeness and spiritual maturity. [92] The word has as a part of its meaning that a person should fulfill the great purpose for which he or she was created by God. [93] 1. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 56. 2. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 73. Osborne as well as Pfeiffer and Harrison see the mountain as the one near Capernaum. That would be the Mount of Beatitudes. (cf. Pfeiffer &Harrison, p. 936). 3. Barclay, The Gospel of Matthew, Vol. 1, p. 80. 4. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 22. 5. Barclay, The Gospel of Matthew, Vol. 1, p. 79. 6. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 93. 7. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 22. 8. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 5:1-9. 9. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 5:3. 10. Barclay, The Gospel of Matthew, Vol. 1, p. 86. 11. Christina Hoff Sommers and Sally Satel, M.D., One Nation Under Therapy, How The Helping Culture is Eroding Self-Reliance (New York: St. Martin’s Press, 2005), p. 6. “Now several studies suggest that inflated self-esteem may even be dangerous.” p. 31. 12. CBNs 700 Club, March 19, 2014. “Ralph Reed, appearing on CBNs 700 Club, said that 1/4th to 1/3rd of US children are functional illiterates. In New York City this figure increases to 80 percent. This information he had taken from City University of NY. These students after High School graduation have to receive remedial classes to effectively function.” 13. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 95. 14. Barclay, The Gospel of Matthew, Vol. 1, p. 88. 15. Ibid., p. 89. 16. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 91. 17. William Barclay, A New Testament Wordbook (London: SCM Press Ltd., 1959), p. 104. 18. Barclay, The Gospel of Matthew, Vol. 1, p. 91. 19. Hymnary Organization. https://hymnary.org/text/jesus_shall_reign_whereer_the_sun 20. Barclay, The Gospel of Matthew, Vol. 1, p. 94. 21. Ibid, p. 95. 22. Guzik, Matthew, Enduring Word, v. 5:6. 23. Utley, Free Bible Commentary, Matthew, v. 5:6. 24. Guzik, Matthew, Enduring Word, v. 5:6. 25. Barclay, The Gospel of Matthew, Vol. 1, p. 98. 26. Ibid., p. 100. 27. https://books.google.com/books?id=UaQ-AAAAIAAJ&pg=PA358&lpg=PA358&dq=his+one+thought+was+god+and+in+that+thought+he+abode&source=bl&ots=SwpkxDHKDJ&sig=zRZeRHYl14mZ8ATG9pOt5BWo4eU&hl=en&sa=X&ved=0ahUKEwik5fmshJ7YAhUP32MKHVmJBKAQ6AEIKzAB#v=onepage&q=his%20one%20thought%20was%20god%20and%20in%20that%20thought%20he%20abode&f=false2 28. Barclay, The Gospel of Matthew, Vol. 1, p. 103. 29. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 24. 30. Barclay, The Gospel of Matthew, Vol. 1, p. 103. 31. David Jeremiah, The Coming Economic Armageddon (New York, Boston, Nashville: Faith Words, 2010), p. 43. 32. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 5:10-16. 33. Cited in Barclay, The Gospel of Matthew, Vol. 1, p. 106-07. 34. Guzik, Matthew, Enduring Word, vs. 5:10-12. 35. Barclay, The Gospel of Matthew, Vol. 1, p. 108. 36. John L. Allen Jr., The Global War on Christians (New York: Image, 2013), pp. 33, 35. 37. Utley, Free Bible Commentary, Matthew, v. 5:10. 38. Ibid., vs. 5:11-12. 39. Ask A Scientist. http://askascientist.co.uk/chemistry/can-salt-lose-its-saltyness/ 40. Wiersbe, The Wiersbe Bible Commentary, NT, p. 187. 41. Ibid. 42. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 102. 43. Wiersbe, The Wiersbe Bible Commentary, NT, p. 175. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 118. 45. Quoted in Guzik, Matthew, Enduring Word, vs. 5:14-16. 46. Barclay, The Gospel of Matthew, Vol. 1, p. 119. 47. Ibid., p. 121. 48. Morris, The Gospel According to Matthew, p. 108. 49. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 120. 50. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 5:18. 51. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 104. 52. Keener, The IVP Bible Background Commentary, New Testament, p. 58. 53. Utley, Free Bible Commentary, Matthew, v. 5:21. 54. Barclay, The Gospel of Matthew, Vol. 1, p. 136. 55. Keener, The IVP Bible Background Commentary, New Testament, p. 58. 56. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 5: 34, Citing Bruce. 57. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 5:22. 58. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 92. 59. Barclay, The Gospel of Matthew, Vol. 1, p. 140. 60. Wiersbe, The Wiersbe Bible Commentary, NT, p. 20. 61. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 27. 62. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 107. “Adultery: usually referred to sexual relations by a married person with a partner other than his or her spouse, but v. 28 makes clear that Jesus is not limiting his commandments to married people but speaking of sexual sin in general.” (Blomberg, p. 108). 63. Star Parker, Uncle Sam’s Plantation (Nashville: WND Books, 2003), p. 108. “A growing body of evidence suggests that a high percentage, as high as 90 percent, of women who have an abortion suffer emotional and psychiatric stress, including as many as 10 percent requiring psychiatric hospitalization or other professional treatment. As many as 30,000 women each year suffer emotional trauma severe enough to render them unable to work. And women who have had abortions are nine times more likely to commit suicide than those who haven’t. Over 200,000 women who have had abortions in America have joined post-abortion support groups such as Women Exploited by Abortion…” 64. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 938. 65. Guzik, Matthew, Enduring Word, vs. 5:27-28. 66. Barclay, The Gospel of Matthew, Vol. 1, p. 146. 67. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 127. 68. Adam Clarke, The Adam Clarke Commentary, Commentary on Matthew, 1832, v. 5:31. https://www.studylight.org/commentaries/acc/matthew-1.html. 69. Barclay, The Gospel of Matthew, Vol. 1, pp. 148, 150. 70. Keener, The IVP Bible Background Commentary, New Testament, p. 59. 71. Morris, The Gospel According to Matthew, p. 122. 72. Barclay, The Gospel of Matthew, Vol. 1, p. 160. 73. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 5:33. 74. Morris, The Gospel According to Matthew, p. 124. 75. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 5:37. 76. Barclay, The Gospel of Matthew, Vol. 1, p. 160. 77. Ibid., p. 161. Coffman adds, “The law of the jungle was far different: (1) If you kill my child, I will kill all your children, your wife, your brothers, your whole generation! (2) If you knock out my tooth (or eye), I will knock out ALL of yours and kill you also! Thus, the ancient Law of the Hebrews was a vast improvement in that it strictly limited punitive action to the extent of the original injury or loss that precipitated it.” (Coffman, v. 5:38). 78. Wiersbe, The Wiersbe Bible Commentary, NT, p. 21. 79. Barclay, The Gospel of Matthew, Vol. 1, p. 162. 80. Ibid., p. 164. 81. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 131. 82. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 29. 83. Morris, The Gospel According to Matthew, p. 127. 84. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 939. 85. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 29. 86. Morris, The Gospel According to Matthew, p. 129. 87. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 939. 88. Barclay, The Gospel of Matthew, Vol. 1, p. 172. 89. Ibid., pp. 172-73. 90. Quoted in Blomberg, The New American Commentary, Vol. 22, Matthew, p. 115. 91. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 5:44. 92. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 134. 93. Barclay, The Gospel of Matthew, Vol. 1, p. 176. Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. Matthew 6:1 It is human nature for us to want to show off a little. Meyer says, “We are all likely to put better goods in the window than we have anywhere on our shelves; and to show fairer samples than we can supply in bulk.” [1] To be seen or noticed by others is the Greek word theathēnai, from which we get our word “theatrical.” [2] So, obviously there was a great deal of showmanship with some of the religious folks in Jesus’ day. We are warned to be careful about this type of thing. In first century Judaism righteousness or piety primarily focused on prayer, fasting and giving gifts to the poor. [3] All three could be done with considerable flourish. However, Jesus tells us that if we do these things to be seen by others we will have no reward from our Heavenly Father. We see from this that there are rewards for the truly righteous. Such rewards are not just material but follow us into the spiritual realm. Barclay says, “To banish all rewards and punishments from the idea of religion is in effect to say that injustice has the last word…” [4] Barker and Kohlenberger hasten to point out that there is no contradiction with 5:14-16, wherein we are instructed to let our lights shine before men. [5] The Lord can show us how to do that without attracting attention to ourselves but by attracting all the attention to Jesus. “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full” (6:2). The sounding of trumpets is probably a figure of speech for sounding off about one’s accomplishments. Damon Runyon once said, “He that tooteth not his own horn the same shall not be tooted.” That probably sums up the idea that most humans have. However, some commentators have tried to tie the expression to the thirteen metal, trumpet-shaped offering receptacles that were supposedly in the temple. Utley notes that there is really no historical evidence that these ever existed. [6] Supposedly, the one presenting an offering could clang the coins on the metal to get the attention of those around before making a grand donation. It should be noted though that their offerings were not being made in the temple but in the synagogues and in the streets. Jesus plainly calls such persons hypocrites. This word (Gk. hupokrites) is also a word from the theatre had has to do with “stage-players.” [7] These hypocrites have received their reward in full. The full reward is the Greek apechein. This was a technical business and commercial term that meant “paid in full.” [8] The Jewish people were commanded to give generously (Deut. 15:10-11). In the above passage we realize that Christians are expected to do the same. It is not “if” we give, but “when” we give. “But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (6:3-4). My wife and I once heard of a young couple in the church who were having a difficult time financially. We decided to give them a nice amount of money, but we wanted to do it in such a way that they would never know where it came from. We managed to do that, and we were quite happy that we had pulled it off. In fact, the more I thought about them finding the money and never knowing where it came from, the happier I got. Finally, I could not restrain myself. I laughed so hard that I actually got down and rolled in the floor laughing. That blessed day I seemed to have fulfilled this verse along with 2 Corinthians 9:7, where God talks about a hilarious giver. The matter of not letting the left hand know what the right hand is doing was no doubt a proverbial expression signifying that the thing was done in secret. [9] We should try to give that way when possible. However, we do not want to get our giving too complicated, but to always keep it simple and cheerful (Rom. 12:8). The Father in Heaven secretly sees all the good works we do from our hearts. His reward, unlike the fleeting reward of humans, will last forever and ever. We should not assume by this scripture that all giving in the church was in secret. Acts 4:34-37 tells us that Barnabas once publicly gave the whole income from the sale of his land. On another occasion members once came and laid their gifts at the apostles’ feet. [10] And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. Matthew 6:5 Jewish people were very serious and faithful regarding prayers. They were much more regular at prayer than were the Greeks and Romans. [11] Not only did the Jews pray in secret and at home but they had regular hours of prayer at the temple. They prayed publicly at 9 AM at 12 noon and at 3 PM. The hours of 9 and 3 were in conjunction with the daily sacrifices made at those times. At home they prayed the Shema and the Shemoneh Esreh. [12] Many of the synagogue prayers were formal written ones and some are still used in the synagogues of the world today. Since public prayers each day were done on a specific schedule, it was certainly possible for a person to get a position in the midst of the gathering crowds and have his prayer heard by all. The common position for prayer in those days was standing, with arms outstretched and eyes open. [13] “But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (6:6). Commentators generally feel that the inner room was a storeroom. This was probably a secluded room without windows (Gk. tameion; cf. Lk. 12:24). [14] In the first century, people also commonly prayed on their flat rooftops. Pfeiffer and Harrison say, “Private praying is the finest training ground for public prayer.” [15] I remember in my early pastoral ministry I had the habit of going into the closet, closing the door and praying for long periods. In the closet it was completely dark, so it was not so easy to be detracted from prayer. As I look back, those were very productive times of prayer and intercession. Jesus often went away by himself and prayed (cf. Mk. 1:35). However, we must not get the idea that Jesus forbade public prayer for he did not (e.g. 18:19-20; Acts. 1:24; 3:1; 4:24-30). [16] “And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words” (6:7). Barclay says, “The eastern peoples had a habit of hypnotizing themselves by the endless repetition of one phrase or even of one word.” [17] We see an early example of pagan prayers in 1 Kings 18:26, where the pagan priests called on Baal all morning to no avail (cf. Acts 19:34). The ancients apparently felt that prayer should not only be repetitive but long, in order to attract heavenly attention. There have been a few notable examples of this type praying in our modern world: A classical example was the harangue of Cardinal Cushing on the occasion of the inauguration of President John F. Kennedy. Mislabeled “a prayer,” it ran on and on for 17 minutes and 30 seconds. Even that was exceeded by Aimie Semple McPherson whose 31 minutes and 10 seconds of “prayer” before the Democratic convention that nominated Franklin D. Roosevelt the first time must have set some kind of record at Chicago in 1932. The scandalous length of such prayers was rebuked on that occasion by the humorist Will Rogers who immediately followed her and quipped, “Well, I didn’t know anybody could think up that much to impress the Lord in favor of a Democrat?” This remark touched off a full-fledged demonstration! [18] We should not decide that all long prayers are out of order. Jesus once prayed for the whole night (Lk. 6:12; cf. 18:1). Also, both Jesus and Paul sometimes repeated their petitions (Matt. 26:36-46; 2 Cor. 12:7-8). [19] “Do not be like them, for your Father knows what you need before you ask him” (6:8). I remember one man who always took it upon himself to inform God about the details of the person for whom he was praying. We do not have to inform God, since our Father is all-knowing or omniscient. He knows what we need before we ask, but he still wants us to make our requests to him. In much the same way, our natural fathers desire their children to ask for things and communicate with them. This, then, is how you should pray: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Matthew 6:9-10 This prayer is often called the Lord’s Prayer but it might more accurately be called The Disciples’ Prayer, since the Lord gave it to his disciples. [20] This prayer is a masterpiece of brevity, seemingly heeding the words of Ecclesiastes 5:2: “…let your words be few.” The prayer can be recited in less than 20 seconds. However, the prayer covers all the bases, beginning with appropriate praise to the Father, and the lifting up of his great name. In Bible times the name meant much more than it does today. The name had to do with the whole character and personality of God. [21] We should note that the prayer has a corporate feel about it with the expression “Our Father.” Next, he teaches us to pray for his kingdom to come and his will to be done on earth. We have already dealt with the importance of this subject in 5:3. This was the central message of Jesus, but a message we have apparently forgotten about in our day. The Lord wants us to pray about this every day. Our world is ruled by a usurper and a tyrant. Most people on this globe live in oppression and want. [22] The Lord Jesus made this world with his holy word (Jn. 1:3) and it belongs to him by right of creation. We need to pray daily that he will cast the usurper out and let his kingdom and rule be manifest throughout the whole earth. It was Robert Law who said: “Prayer is a mighty instrument, not for getting man’s will done in heaven, but for getting God’s will done on earth.” [23] “Give us today our daily bread” (6:11). Barclay says here: “…The first three petitions have to do with God and with the glory of God; the second three petitions have to do with our needs and our necessities.” [24] There is nothing in the natural realm that we need more than bread. It is said that bread is the staff of life, or the mainstay of the human diet. It is felt here that bread meant all things necessary to sustain life. [25] Today “bread” in slang has the meaning of “money,” which is certainly needed to buy the things that sustain life. We see here that bread is in essence a gift of God, so we can never boast about earning our bread. There has been a lot of discussion about the word “daily.” In the Greek language the word is epiousion. Some commentators feel that this word has the meaning, “bread for tomorrow.” [26] That idea does not set too well with the rest of the Bible. Utley feels that it is a Greek idiom meaning “necessary food for today,” or “bread of our necessity.” The word is only used here and the parallel of Luke 11:3, so it is difficult to know its exact meaning. [27] It is interesting that the early Greek church father, Theophylact, translated it as bread sufficient for our support. [28] “And forgive us our debts, as we also have forgiven our debtors” (6:12). Utley says here, “First century Judaism used ‘debts’ (opheilēmata) as an idiom for ‘sins’ (hamartias).” [29] Since all have sinned (Rom. 3:23), all therefore have debts. We owe so much to so many that it is almost impossible to add it all up. We have unpaid debts to God, to parents, and to many other people. We have probably forgotten all about most of these. Barclay says, “…before a man can pray this petition he must have a sense of sin.” [30] All mouths need to be stopped and everyone needs to stand guilty before God (Rom. 3:19). Our greatest debt is the debt of love and it can never be repaid. The other part of this sentence is that we can be forgiven only as we have forgiven our own debtors. Here we might remember the great poem by Alfred Tennyson: O Man, forgive thy mortal foe, Nor ever strike him blow for blow; For all the souls on earth that live To be forgiven must forgive. Forgive him seventy times and seven: For all the blessed souls in Heaven Are both forgivers and forgiven! [31] “And lead us not into temptation, but deliver us from the evil one” (6:13). It is generally felt that the word “temptation” (Gk. peirasmon) means “trial” or “test” since God cannot tempt us with sin (Jas. 1:13). [32] Testing is not given to destroy us but to make us stronger. Job said, “…when he has tested me, I will come forth as gold” (Job 23:10). We know how metal is tested to determine if it can stand the stresses and strains that it will later have to bear. In a similar manner God tests us before he uses us in his service. [33] Such testing is good for us and gives us confidence in the face of trial. We can say, “I have been there and done that, and with God’s help I can do it again.” Young David had slain a lion and a bear as a shepherd boy and thus he had great confidence in facing the giant Goliath (1 Sam. 17:36). It is good that God will not let us suffer testing beyond what we can handle (1 Cor. 10:13). This petition ends the model prayer. It might shock us to know that the doxology (often part of this prayer) was not a part of the original. [34] Morris says, “This is lacking in the oldest MSS (in Luke as in Matthew), though it has considerable early attestation…On the whole it seems probably that it was a liturgical addition made early in the life of the church…” [35] “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins” (6:14-15). Here, the Lord returns to the all-important subject of forgiveness. It is a divine prerequisite. Jesus has a lot to say on this subject (cf. 9:2-6, 18:21-35; Lk.17:3-4). Forgiveness is a two-way street. If we are to be forgiven we must forgive. There are a lot of people who are holding grudges today. A lot of young people cannot forgive their parents. Some wives cannot forgive husbands and some husbands cannot forgive their wives. We need to stop right now and search our hearts to see if there is someone we have not forgiven. When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. Matthew 6:16 Fasting, or going without food, was a common biblical discipline. Barclay says, “Fasting was a deliberate attempt to draw the attention of God to the person who fasted…to prove that penitence was real… It was not designed to save a man’s own soul so much as to move God to liberate the nation from its distresses.” [36] In the Old Testament there was only one compulsory fast and that was the Day of Atonement. It was a fast of both food and water. However, by the time of Jesus, the Pharisees had added two fasts each week (Lk. 18:12) and these were on Mondays and Thursdays. On these fast days they refrained from food but not from drink. [37] We have no indication that fasting was practiced by Jesus and his disciples. However, this verse indicates that it would be practiced after his departure (cf. 9:14-15; Acts 13:2-3; 14:23). [38] It appears that the Pharisees and others had made a show out of fasting. They likely threw ashes on their heads and faces. These were mixed with their tears. [39] Barclay says, “They walked through the streets with hair deliberately unkempt and disheveled, with clothes deliberately soiled and disarrayed. They even went the length of deliberately whitening their faces to accentuate their paleness.” [40] From what we can see in scripture, fasting was also abused by the people under the Old Covenant. Isaiah has a wonderful rebuke and instruction regarding this (Isa. 58:5-7). Along similar lines, the church father Origen once gave this teaching: Do you still want me to show you what kind of fast it is appropriate for you to practice? Fast from every sin, take no food of malice, take no feasts of passion, do not burn with any wine of luxury. Fast from evil deeds, abstain from evil words, hold yourself from the worst evil thoughts. Do not touch the secret loaves of perverse doctrine. Do not desire the deceptive foods of philosophy which seduce you from truth. Such a fast pleases God.” [41] “But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you” (6:17-18). Again, Jesus here indicates that his followers would fast in the future. However, their kind of fasting would be much different than that of the Pharisees. They would do the normal things in preparation to meet the public. They would put oil on their heads and look natural in every respect. By this, no one would expect that they were fasting. The fast, like their prayer, would be in secret and the One who sees in secret would reward them. Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” Matthew 6:19-21. Guarding precious items was a difficult thing for people who lived in a day before banks and, safe deposit boxes and insurance policies. People could put their money with the moneychangers, deposit it in a pagan temple or bury it in their houses or somewhere outside. None of these were really great choices. Money changers could get robbed. Pagan temples were supposedly safe since folks would think twice about stealing from a pagan god. [42] However, there were apparently some renegade Jewish people who stole from pagan temples (Rom. 2:22). Buried treasure could be discovered and houses could be robbed. Most houses in this era had mud walls. The Greek word for breaking in was diorussousin. It literally meant “mud digger” or one who would “dig through” the mud-baked walls. [43] There were other problems in guarding valuables. Such items usually consisted of these things – precious metals, jewels, clothing and food stuffs. [44] We have seen that it was difficult to guard precious metals and jewels. Certain metals could rust away. Often wealth was tied up in elaborate clothing (Gen. 45:22; 2 Ki. 7:8; Josh. 7:21; 2 Ki. 5:22-23). Of course, the plague against clothing was that of moths. It was a day before moth balls, and fancy clothing could be eaten to shreds if left unattended. There were no metal bins so the mice and rats could make quick work of many grains and other stored foodstuffs. Jesus’ advice is simply not to store up treasures. In the parallel account of Luke 12:33-34, Jesus advises us to sell our possessions and give alms with the money. Such an act would provide us with treasure that could never be destroyed. We see the early Jerusalem church members selling houses and lands and giving alms with the money (Acts 4:34-35). They did this from time to time and it was a precious offering to the Lord. The Lord makes clear that by such acts we can store our treasures in Heaven’s bank and they will never be stolen or destroyed. We cannot take it with us. Someone has quipped that we cannot even keep it while we are here. However, we can send it on ahead. The Bible says, “Blessed is he who considers the poor; The LORD will deliver him in time of trouble” (Psa. 41:1 NKJ). “Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done” (Prov. 19:17). Jesus says in Luke 12:15: “…Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.” Morris comments, “Jesus points out that the place we choose for our treasures tells something about ourselves.” [45] The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. Matthew 6:22 The word “healthy” is the Greek haplous. It is regularly used in the New Testament to mean generous and generosity. [46] Other translations render the word clear, single or good. France says, “So the ‘single eye’ is primarily a metaphor for a life totally devoted to the service of God.” [47] Behind this statement lies a Jewish concept. They felt that the eye was the window of the soul. [48] “But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!” (6:23). The word unhealthy is the Greek ponēros, and is used in the Septuagint Greek version as “stinginess.” [49] In ancient times many actually believed that light was emitted from the eye, rather than light coming into the eye. [50] The stingy or grudging person ended up with a life full of darkness. How doubly tragic and doubly dark this was for one who was called a “Christian.” “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money” (6:24). As Christians, we are slaves or servants of God. Keener says, “Two masters rarely shared slaves, but when they did it always led to divided interests.” [51] We cannot serve God and money (mamōnā in Greek). In early times money or mammon came to be spelled with a capital “M.” [52] Mammon thus became a god. As the old saying goes, “You can’t dance at two weddings.” Neither can you serve two masters. In the ancient world a slave was not a person but a thing, a living tool so to speak. A slave had no time to call his or her own. Absolutely every moment had to be devoted to the master. [53] To some degree it is like this in the heavenly kingdom. Paul says, “…You are not your own; you were bought at a price…” (1 Cor. 6:19-20). We can never do only what we wish to do but what the Master wishes for us to do. There is a real problem in the church today with Mammon or money. It masters a lot of Christians. The “Name it and claim it” doctrine is widely preached in the US. Many feel that there is nothing wrong with being rich and being a Christian, and that Christianity should even make us rich. Jesus taught that riches could be detrimental to the real Christian life (19:24). It does not mean that a Christian cannot be wealthy. However, it does mean that wealth brings great responsibility to use it for the glory of God. The persons trying to serve both God and money will end up frustrated. Jesus says they will end up serving one and hating the other. The word hate is often used in the scripture to mean loving less. [54] If we love money more, we will love Jesus less. If we love Jesus more, we will love money less. The writer, Rabbi Daniel Lapin says, “Ancient Jewish wisdom shows us that the only route to wealth is in serving other human beings.” [55] One of the great mission stories is that of Charles Thomas (C.T.) Studd. He was heir of 25 million dollars from his father but that did not distract him. He and his wife did mission work in China, India and finally in Africa. In their work they gave away their entire fortune. When Studd died, some two thousand Congolese attended his funeral to show their great appreciation. He left us with these immortal words, “Only one life, twill soon be past. Only what’s done for Christ will last.” [56] Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Matthew 6:25 It was the commentator Mounce who said “Worry is practical atheism and an affront to God.” [57] Many others have made statements about worry. Leo Buscaglia said, “Worry never robs tomorrow of its sorrow, it only saps today of its joy.” Winston Churchill said, “When I look back on all these worries, I remember the story of the old man who said on his deathbed that he had had a lot of trouble in his life, most of which had never happened.” Erma Bombeck said, “Worry is like a rocking chair: it gives you something to do but never gets you anywhere.” The famous clergyman Henry Ward Beecher said, “Every tomorrow has two handles. We can take hold of it with the handle of anxiety or the handle of faith.” [58] The Greek for worry (merimnaō) means to worry anxiously. [59] Worry makes us anxious and it does a lot to wear out the mind and the body. According to a recent study it is reported that 85 percent of the things we worry about never happen. In the study, 79 percent of the people discovered they could handle the difficulty better than expected or that it taught them something worth learning. The study concluded that 97 percent of things we worry about are exaggerations and misperceptions. [60] As we mentioned, worry is a sort of disguised atheism. It is a matter of taking our thoughts off God who can provide us with all things. The scripture says, “You will keep in perfect peace those whose minds are steadfast, because they trust in you” (Isa. 26:3). He can and will provide for us according to his riches in glory as the scripture says (Phil. 4:19). “Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” (6:26). The birds of the air give us a beautiful picture of God’s loving provision. They do not worry and they do not sow, reap or build barns. Psalm 104 is a wonderful testimony about all the living creatures of earth and how the Lord provides for them all. The Psalm says, “All creatures look to you to give them their food at the proper time. When you give it to them, they gather it up; when you open your hand, they are satisfied with good things” (Psa. 104:27-28). We need to take note that the birds do not sit lazily in their nests with their mouths wide open and waiting for God to feed them. Birds are fine examples of almost ceaseless activity. God provides it, but they are out there scratching it up and pulling the worms from the ground with all their might. God is much more concerned about us than about birds. But he expects us to exert due energy in gathering that which he has provided. “Can any one of you by worrying add a single hour to your life?” (6:27). This passage is a little difficult to interpret. The word translated “hour” is the Greek pechus which actually means cubit. In Bible times the cubit was the distance from the elbow to the longest finger. [61] What is translated “life” here is the Greek hēlikian, which can be used either of height or of length of one’s life. [62] Other translations read: “And which of you by being anxious can add a single cubit to his life’s span?” (NAS), or “And which of you by being anxious can add a single hour to his span of life?” (ESV). A lecturer, when explaining stress management to an audience, raised a glass of water and asked, “How heavy is this glass of water?” Answers called out ranged from 20g to 500g. The lecturer replied. “The absolute weight doesn’t matter. It depends on how long you try to hold it. If I hold it for a minute, that’s not a problem. If I hold it for an hour, I’ll have an ache in my right arm. If I hold it for a day, you’ll have to call an ambulance. In each case, it’s the same weight, but the longer I hold it, the heavier it becomes.” He continued, “And that’s the way it is with stress management. If we carry our burdens all the time, sooner or later, as the burden becomes increasingly heavy, we won’t be able to carry on.” [63] “And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these” (6:28-29). People worry a lot about clothes today and multiplied millions in various currencies are spent on clothing each year. Christians should not worry about such things because our loving Father God will see to it that we do not go naked. We have always heard that “clothes make the man” but the truth is that the Lord makes the man and the woman to shine with his glory if they only trust in him. Jesus here makes reference to the flowers of the field which grew abundantly in the Galilee. Early in the spring each year the Galilee hillsides are literally covered with beautiful flowers. The most common are the red poppies and red anemones. There are many other colors of flowering plants each spring. These include masses of white, blue and purple coloration. Jesus says that these beautiful plants do not have to labor or spin to gain their brilliant and intricate colors. Yet, King Solomon did not have such wonderfully made and gloriously colored attire. Ancient kings mostly wore purple but at times they wore white (Esth. 8:15; Dan. 7:9). [64] “If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you— you of little faith?” (Matt. 6:30). When the warm weather arrives in the Galilee the beautiful floral displays all dry up and become a vast tinderbox. Often wildfires break out and burn over large areas in the summer. The dried up grass and weeds also made handy fuel for the baking ovens. [65] If God cares so much about grasses and flowers think about how much he cares for all of us who trust in him. John Greenleaf Whittier wrote words to the hymn I Know Not What The Future Hath: I know not what the future hath Of marvel or surprise, Assured alone that life and death His mercy underlies. I know not where his islands lift Their fronded palms in air; I only know I cannot drift Beyond his love and care. [66] “So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them” (6:31-32). Most people in the world today worry constantly about these things, but Jesus tells his followers not to worry about them. This is the Lord’s tranquilizer pill for all who follow him. “But seek first his kingdom and his righteousness, and all these things will be given to you as well” (6:33). Here the Lord brings us back to what should be the magnificent obsession of every true Christian – the kingdom of God. Coffman says that this is a divine appeal for us to put first things first. [67] We have often mentioned that the kingdom of God was the heart of Jesus’ teaching. Somehow the church has almost forgotten about this subject. Jesus has taught us to pray for the kingdom to come with every petition we make. Somehow we need to make some changes in our thinking, meditating and praying. We need to make some changes in our church petitions and programs. God’s kingdom and righteousness must be put first. And this is not about our righteousness for the Lord is our righteousness (Jer. 33:16). Osborne says, “Strangely enough, when we get our priorities right, Jesus promised that all these things shall be added to you.” [68] “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (6:34). No doubt, we are all familiar with the adage that we can only live one day at a time. It seems that Jesus is saying something almost like that. Each day will present us with enough challenges of its own. We are not to borrow trouble. “Someone has said that the average person is crucifying himself between two thieves: the regrets of yesterday and the worries about tomorrow.” [69] 1. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 6:1-8. 2. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 6:1. 3. Keener, The IVP Bible Background Commentary, New Testament, p. 61. 4. Barclay, The Gospel of Matthew, Vol. 1, p. 179. 5. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 30. 6. Utley, Free Bible Commentary, Matthew, v. 6:2. 7. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 6:2. 8. Barclay, The Gospel of Matthew, Vol. 1, p. 185. 9. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 6:3-4. 10. Wiersbe, The Wiersbe Bible Commentary, NT, p. 22. 11. Keener, The IVP Bible Background Commentary, New Testament, p. 62. 12. Barclay, The Gospel of Matthew, Vol. 1, p. 192. “No nation ever had a higher ideal of prayer than the Jews had…” p. 190. “There was hardly an event or a sight in life which had not its stated formula of prayer. There was prayer before and after each meal; there were prayers in connection with the light, the fire, the lightning, on seeing the new moon, comets, rain, tempest, at the sight of the sea, lakes, rivers, on receiving good news, on using new furniture, on entering or leaving a city.” p. 193. 13. Utley, Free Bible Commentary, Matthew, v. 6:5. 14. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 137. 15. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 939. 16. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 31. 17. Barclay, The Gospel of Matthew, Vol. 1, p. 195. 18. Coffman,Coffman Commentaries on the Old and New Testament, v. 6:7. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 22. 20. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 118. 21. Utley, Free Bible Commentary, Matthew, v. 6:9. 22. Satan the usurper has tried to take the place of God in the world. He is called the prince of this world. However, his kingdom is one of darkness, sin and suffering. Most of the people on this planet today are oppressed by their governments, denied religious freedom and are oft times almost starved to death. We need the kingdom of God to come. We need Christ to rule this world forever from his Jerusalem throne. 23. Quoted in Wiersbe, The Wiersbe Bible Commentary, NT, p. 22. 24. Barclay, The Gospel of Matthew, Vol. 1, p. 198. 25. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 6:11. 26. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 119. 27. Utley, Free Bible Commentary, Matthew, v. 6:11. 28. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 6:11. 29. Utley, Free Bible Commentary, Matthew, v. 6:12. 30. Barclay, The Gospel of Matthew, Vol. 1, p. 220. 31. Poetry Nook. https://www.poetrynook.com/poem/forgiving 32. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 6:13. 33. Barclay, The Gospel of Matthew, Vol. 1, p. 226. 34. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 117. Guzik adds: “Most modern Biblical scholars believe this line was a later addition.” (Guzik, vs. 6:9-13). 35. Morris, The Gospel According to Matthew, p. 149. 36. Barclay, The Gospel of Matthew, Vol. 1, p. 236. “Sometimes fasting was a preparation for revelation. Moses in the mountain fasted for forty days and forty nights (Exo. 24:15). Daniel fasted as he awaited God’s word (Da. 9:3). Jesus himself fasted as he awaited the ordeal of temptation (Matt. 4:3).” 37. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 121. 38. Morris, The Gospel According to Matthew, p. 150. 39. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 6:16. 40. Barclay, The Gospel of Matthew, Vol. 1, p. 237. 41. Peter Gorday, ed., Ancient Christian Commentary on Scripture, NT, IX (Downers Grove: Inter-Varsity Press, 2000), p. 184. 42. Keener, The IVP Bible Background Commentary, New Testament, p. 63. 43. Utley, Free Bible Commentary, Matthew, v. 6:19. 44. Ibid. 45. Morris, The Gospel According to Matthew, p. 153. 46. Barclay, The Gospel of Matthew, Vol. 1, pp. 247-48. 47. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 143. 48. Utley, Free Bible Commentary, Matthew, v. 6:22. 49. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 6:22. 50. Keener, The IVP Bible Background Commentary, New Testament, p. 63. 51. Ibid. 52. Barclay, The Gospel of Matthew, Vol. 1, p. 252. 53. Ibid., p. 251. 54. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 6:24. 55. Rabbi Daniel Lapin, Business Secrets From The Bible, (Hoboken: Wiley, 2014), p. 138. 56. David Green, Giving It All Away…And Getting It Back Again (Grand Rapids: Zondervan, 2017), pp. 141-43. 57. Quoted in Blomberg, The New American Commentary, Vol. 22, Matthew, p. 126. 58. Positivity Blog. https://www.positivityblog.com/worry-quotes/ 59. Barclay, The Gospel of Matthew, Vol. 1, p. 258. 60. Huffington Post. https://www.huffingtonpost.com/don-joseph-goewey-/85-of-what-we-worry-about_b_8028368.html 61. Utley, Free Bible Commentary, Matthew, v. 6:27. “It is ridiculous for a person to be able to physically grow over a foot taller…” 62. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 6:27. 63. Margaret Terry, Dear Deb (Nashville: Thomas Nelson, 2012), p.19. 64. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 6:28-29. 65. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 125. 66. Hymnary Organization. https://hymnary.org/text/i_know_not_what_the_future_hath 67. Coffman,Coffman Commentaries on the Old and New Testament, v. 6:33. 68. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 126. 69. Wiersbe, The Wiersbe Bible Commentary, NT, p. 24. Do not judge, or you too will be judged. Matthew 7:1 Meyer says, “Human nature is fond of climbing up into the judgment seat and proclaiming its decisions, without hearing both sides or calling witnesses…” [1] The Greek here is in the present imperative and it indicates that what is referred to is the habit of judging others. [2] When we judge another we are most likely guilty of the same thing (Rom. 2:1). We do seem to be hard on others in the very areas that we ourselves have some problems. For this reason our judgment often comes back upon us. We must not think that Jesus is here forbidding all judgment by his followers. Later in this chapter the Lord will instruct his disciples to judge false prophets by their fruit (15-16). In John 7:24, Jesus challenges his followers to judge correctly (cf. 1 Cor. 5:1-12; 10:15; Gal. 6:1; 1 Jn. 4:1-6). The Greek word for judge (krino) can also be used in the milder senses of analyzation or evaluation. [3] Unfortunately, we tend to get things so wrong when we make judgments about people. Here are a few incredible examples of poor human judgment: Lucille ball was sent packing from drama school with a dismissal letter that read “You’re wasting your time.” Michael Jordan broke down crying in his room after being cut from his high school basketball team. Walt Disney was fired from a newspaper for failing to exhibit “imagination” and “original ideas.” [4] We think of the disciples who severely judged the woman that anointed Jesus just before his crucifixion (26:6-13). Her act was so wonderful and fitting that it has been told wherever the gospel has been preached for these two thousand years. “For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (7:2). This was likely a proverbial saying and we see it used in a different sense in Mark 4:24. [5] This simply says that God will use with us the very same measure we use with others. For instance, when we give liberally we will receive the same way (Lk. 6:37-38). When we judge quickly or harshly we will be judged quickly and harshly. It will come back to us in the same bucket that we give it out. Luke says that it will come back and it will be in full measure, running over. So, we have to be very careful in judging others. We first need to judge ourselves and make sure we are not guilty of the same offenses. Then our judgment needs to be tempered with love and understanding. We should do it gently and with much spiritual discernment and Christian maturity (cf. Gal. 6:1). The American Indians had a saying that we should never judge a person until we have walked a mile in that person’s moccasins (shoes). [6] “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye?” (7:3-4). This is a fine example of an Oriental overstatement used in order to make a point. No doubt when Jesus said this it stimulated a lot of laughter. No doubt it cleared up the matter quite well. Osborne quips that this was an “In-Speck-tion.” [7] The speck here in the Greek is the word karphos and it means a tiny splinter while the beam (Gk. dokon) could refer to a joist upon which the house rests, or a rafter. [8] Morris says, “The hyperbole effectively demolishes the position of the critic in a blaze of ridicule.” [9] Our judgment often turns back upon us because we are many times guilty of the same things. We no doubt remember the story of Nathan’s visit to King David after the king had just committed adultery with the wife of one of his great soldiers and then arranged for the man to be killed in battle. Nathan told the king about a rich man who had unjustly taken and killed the poor man’s little pet lamb. David flew into a rage and made a quick judgment that the man should die. It was then that Nathan said to him “You are the man.” (2 Sam. 12:7). “You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (7:5). The author and speaker, Ken Crockett brings this whole subject up to date with this little humorous story: Driving to the office this morning, I noticed a woman driving 65 mph with her face up next to her rear view mirror, putting on her eyeliner! I looked away and next thing you know she was halfway in my lane, still putting on her makeup. As a man, I don’t scare easily. But she scared me so much, I dropped my electric shaver, which knocked the donut out of my other hand. In all the confusion of trying to straighten out the car using my knees against the steering wheel, it knocked my cell phone away from my ear which fell into the coffee between my legs, ruined the phone, soaked my trousers, and disconnected an important call. All because of that crazy woman driver! [10] Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces. Matthew 7:6 While the gospel is to go out to all people everywhere, this verse tells us that we need to exercise a good deal of discernment when giving it. Jesus once told his disciples to leave and shake the dust off their feet when a village refused to accept their teaching (10:14). We no doubt remember how Jesus freely gave the gospel to great crowds of people, but he would not say a word to evil Herod (Lk. 23:9). [11] Keener reminds us that dogs were unclean animals. He says, “…Stray dogs were known to growl at those who tossed them food as well as those who ignored them…” [12] So, the dogs spoken of here were not to be compared with our beautiful and intelligent pets today. I can remember taking my walks on the hills above the Sea of Galilee and running into packs of dogs devouring the city’s garbage. I always considered myself fortunate that these scraggy curs did not turn away from their garbage and turn on me. The pig was not a big improvement on the dog since both were unclean. The dog returned to his vomit and the pig returned to his wallowing in the mud (Prov. 26:11; 2 Pet. 2:22). The point is that we cannot tell our story to everyone. Some people will not only reject the truth of the gospel but they will turn and bitterly attack us. Giving the truth to some folks is a little like trying to put a gold ring in a pig’s snout (Pro. 11:22). Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. Matthew 7:7 The commentator, James Burton Coffman says, “This wonderful verse is easily memorized by aid of the acronym formed by the letters A-S-K.” [13] All we have to do is ask. Unfortunately, there are many who do not have because they do not ask (Jas. 4:2). The Greek of this passage instructs us in persistence. He is saying, “Go on asking; go on seeking; go on knocking.” [14] We no doubt remember the story of the man who had company late at night and who went knocking on his neighbor’s door in order to borrow some bread. The Neighbor was already snugly in bed with all his children and refused to get up and give the bread. However, after the man kept knocking and knocking, the reluctant man did get up and give the man what he needed (Lk. 11:5-8). God is not reluctant but he does love it when we persist with a request. That shows that we are really serious. “For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (7:8). This is a precious passage of scripture! Everyone who asks will receive. Everyone who seeks will find, and everyone who knocks will have the door opened. That “everyone” includes you and it includes me. “Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake?” (7:9-10). There are some variations in Luke’s account of this teaching (Lk. 11:11-13). This again only indicates that Jesus, like any good teacher, repeated his teachings on several different occasions and with some variations. [15] For “fish” and “snake” Luke substitutes “egg” and “scorpion.” The principle is the same. If a child asked for something good, as responsible and loving parents, we would not substitute something bad and something even dangerous. Commentators have hastened to shed light on these comparisons. We have noted previously that some stones in Israel may have looked a little like loaves of bread (4:3). Barclay adds about scorpions: “When the scorpion is at rest its claws and tail are folded in, and there is a pale kind of scorpion, which, when folded up, would look exactly like an egg.” [16] There were also certain eel-like fish that looked a little like snakes. “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (7:11). This is a popular Hebrew argument from the least to the greatest. As parents, even with our grudging human nature, we do not neglect to give good things for our children. [17] If we can do this, how much more will our Heavenly Father give good gifts to his children? It is interesting that Luke in his version makes a substitution of “Holy Spirit” for the good gifts of Matthew (cf. Lk. 11:13). That should be great comfort to all those who are seeking a greater filling of the Holy Spirit. Simply, if we ask, we will receive. We do not wish to imply that this is Jesus’ complete teaching on prayer. We need to remember the important subject of forgiving others before we ask. There are also the matters of asking in faith and according to the Lord’s will. [18] “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (7:12). Here we have what has been called the Golden Rule. Barclay comments concerning it: “This saying of Jesus has been called ‘the capstone of the whole discourse.’ This saying is the topmost peak of social ethics, and the Everest of all ethical teaching.” [19] Many other people phrase this teaching in the negative: “Don’t do to others what you don’t want them to do to you.” However, Jesus was apparently the first person to enunciate it in the positive. [20] Mounce says, “In its negative form, the Golden Rule could be satisfied by doing nothing. The positive form moves us to action on behalf of others.” [21] We can quickly see how this rule would put an end to lying, stealing, killing and a host of other offenses. In fact, it would prevent every evil act listed in the Bible. We must point out though that we can no longer keep the Golden Rule than we can keep all the other rules in the Bible. Only Jesus kept the Golden Rule and only Jesus can keep it in us (Phil. 2:13). Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. Matthew 7:13 We are warned to enter in through the narrow gate. Jesus then goes on to describe the wide gate and the wide road that lead to destruction. It seems today that the wide gate and road are extremely popular. It is all downhill and takes not the slightest effort. Most people seem to be going that way, or “everybody does it” as they say. We seem to have a great emotional need to fit in with the crowd. John Oxenham in his immortal poem pictures the choice before us: To every man there openeth A Way, and Ways, and a Way. And the High Soul climbs the High Way, And the Low Soul gropes the Low, And in between, on the misty flats, The rest drift to and fro. But to every man there openeth A High Way, and a Low. And every man decideth The Way his soul shall go. [22] The idea of the two ways is seen in many other scriptures (cf. Deut. 30:15, 19; Psa. 1:6; Pro.4:10-19; 14:2; Isa. 1:19-20 and Jer. 21:8). In one sense, the picture summarizes the whole gospel of salvation. We do not have to spend much time dealing with the wide gate and wide way since we see these all around us, but let us look in more detail to the other choice. “But small is the gate and narrow the road that leads to life, and only a few find it” (7:14). This is the gate and way that most people miss, so we need to spend a little time and try to better understand this choice. This is the way of discipleship, the hard and restricted way. It is all uphill and requires a lot of effort. It is the disciplined way, the narrow way, the difficult way. It is the unpopular way, the way of suffering, persecution, mocking, disgrace and reproach. It is the way of the cross. Jesus is that gate and way and those who enter through him will be saved (Jn. 10:9). When I think about this gate and this way I think about the poem by Robert Frost entitled The Road Not Taken: I shall be telling this with a sigh Somewhere ages and ages hence: Two roads diverged in a wood, and I— I took the one less traveled by, And that has made all the difference. [23] Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. Matthew 7:15 In Old Testament times there were many false prophets (e.g. 2 Ki. 3:13; Isa. 44:25; Jer. 23:16; Ezek. 13:2-3; Mic. 3:5; Zech. 13:2). This problem continued right into the New Testament era (e.g. Acts 20:29; 2 Cor. 11:11-15; 2 Tim. 2:14-19; 2 Pet. 2:1-3; 17-22; 1 Jn. 2:18). The Bible assures that there will be many false prophets in the end time. The troubling thing about false prophets is that many of them can work signs and wonders. Paul warns us about the Antichrist: “The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved” (2 Thess. 2:9-10). Some people are overly impressed by signs and wonders. The scripture assures us that signs and wonders can come from sources other than from God (cf. Acts 19:13-16; Rev. 13:13-14). [24] We must be alert and spiritually discerning as we approach the last era of history. False prophets tend to come in sheep’s clothing but inside they are wolves. We always think here of the Disciples of Christ pastor, Jim Jones and his People’s Temple in California. The group later moved to Jonestown Guyana. In 1978, Jones led 909 members (including 304 children) in a mass suicide pact. They all died in an apparent cyanide poisioning. “By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit” (7:16-18). When we go out to pick fruit and find ourselves getting stuck, it is time to back off. We are probably picking from the wrong tree. It is really by its fruit that a tree can be recognized. God gives us the liberty to judge fruit in this respect. Real prophets will love the flock and not harm it. False prophets have no such concern but will abuse and hurt the flock. True prophets come with humility while false prophets often come in pride. True prophets teach sound doctrine while false prophets spread heresy (2 Pet. 2:1). True prophets give to the flock while false prophets are greedy and “fleece” it (2 Pet. 2:3). True prophets are submissive while false ones despise all authority (2 Pet. 2:10). We should make no mistake. A bad tree cannot bear good fruit. What appears to be good fruit is a deception. “Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them” (7:19-20). One of the most infamous false prophets in scripture was Balaam (Num. Chs. 22 – 24). The Jewish people refer to him as the first Gentile prophet. Balaam was a mixture. He in fact gave one of the most outstanding prophecies of the Messiah in the Old Testament (Num. 24:17). Yet, he was filled with greed and in the end led the nation of Israel into false worship and awful sexual sin (2 Pet. 2:15; Rev. 2:14). One of the first acts of Israel upon entering the land was to kill Balaam (Num. 31:8). In such a way God will destroy and burn those false trees that grow up among us. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven” (7:21). Osborne says, “It is much easier to profess Christianity than to possess it.” [25] Today it seems like some of our most vile movie stars and media personalities insist upon hanging crosses around their necks. Some supposed Christians, and even Christian leaders, may be calling upon the Lord in pretense and in vain. Jesus clarifies it for us. It is not those who talk the talk but those who walk the walk who are real Christians. James says, “Do not merely listen to the word, and so deceive yourselves. Do what it says” (Jas. 1:22). The seventeenth century Anglican John Trapp comments, “There are those who speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.” [26] “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (7:22-23). These are probably some of the most alarming words in the Bible. Here we have people represented who were passing themselves off as Christians and probably as Christian leaders. In addition, these seemed to be operating in powerful spiritual gifts. They were prophesying, casting out demons and working mighty miracles. Yet, Jesus commanded them to get out of his sight because he was never acquainted with them. Jesus told us that people like this would appear in the last days (Mk. 13:22). Paul said that the Antichrist himself would work many signs and wonders at his coming (2 Thess. 2:9). This passage is difficult to understand until we consider Judas Iscariot. He was appointed as one of the Twelve and he obviously worked many signs and wonders. Yet, he did not belong to the Lord and was in the end cast away. We simply must understand that the thing that counts in Christianity is a personal relationship with Jesus, and through him with God the Father. I remember an incident many years ago when the President of the US came for a visit in Israel. Representatives from several Christian groups were invited to the reception and the director of our organization was asked to attend along with a representative from our church. The two went and waited anxiously in the reception line with all the dignitaries from Israel. Finally the President arrived and in time came down the line to the church representative. There he stopped. They exchanged hugs and continued in warm conversation for some time. Israeli dignitaries and everyone else in line were wondering who this person was who was taking up so much of the President’s time. As it turned out, the two had gone to grade school together and were close friends. There is nothing quite like being known personally. If we had to boil down biblical religion to one concept it might be the idea of knowing God personally. We remember that Father Abraham was called the friend of God (Isa. 41:8). He knew God personally and often talked with God. The Apostle Paul once made an interesting statement: “I want to know Christ – yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Phil. 3:10-11). We can only say, if Paul needed to know Christ better, then we certainly do! We should note that our personal acquaintance with Christ is the only door and the only way that we can know God, as Jesus will later say in 11:27: “…No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.” Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. Matthew 7:24 There is a great deal said in the Bible about the rock. For instance, Jesus is called the Living Stone and we like living stones are to be built on him (1 Pet. 2:4-8), that we might be made into a holy temple (cf. 1 Cor. 3:10-15). Jesus even called Peter a rock and declared that upon the simple faith that Peter had he would build his church (16:18). For those of us who have lived in Israel, building on the rock is a familiar picture. In Israel, and especially in Jerusalem, most people live in multi-story apartments and condos. When one of these buildings is constructed, the incessant noise of drilling machinery can be heard for months as deep footings are drilled and poured from the bedrock upwards. The sound is unnerving but the buildings are sound. Today we need to take the time to go deep in our faith and base our lives upon Jesus and on the solid teaching of the word of God. This will take time, effort and expense. God is not growing mushrooms but mighty saints who can stand the test that is to come. We cannot live by the prevailing opinions of this present evil age but by the sure teaching of God’s holy word. The teachings of this age are like the grass that withers but God’s word will stand forever (Isa. 40:8; 1 Pet. 1:25). We can safely build our lives upon Jesus and his word. We must remember that we are not to simply read the Bible but to put its precepts into practice (Jam. 1:22-25). “The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock” (7:25). A lot of people think Israel is a hot, dry desert with camels running around on it. Actually, there are some desert areas with camels. However, most of Israel is a green, mountainous area that gets rain and even some snow. When the winter rains arrive in December and January, they come like a torrent. When it rains the wind also blows and umbrellas are often turned wrong-side-out with the gusts. Since Jerusalem is some 2500 feet in elevation, torrents of water rage and run down the steep valleys. Pity the house that is poorly constructed or the one that is built in the wrong place! “But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (7:26-27). The story of this tragedy is also recorded in Luke 6:47-49. What we undoubtedly have here is the picture of a building constructed on a nice sandy wadi. We have many of these in Israel. In the warm and dry months these wadis are nice, level, sandy and dry. But when the winter months come, the rain often falls in such abundance and these dry wadis become raging torrents. This foolish man probably found himself a nice, sandy wadi and decided to build his house on it. Since it was nice and smooth he felt no need to dig down to bedrock. He just simply built on the sand since that was the quick and easy thing to do. That worked pretty well for the dry hot summer. In Israel there is absolutely no rain from about April until October. But when the winter rains came it was another story. The wadi became a roaring river and the house quickly collapsed and was washed away. This man and his house make up an excellent picture of our godless society today. People feel no need to dig down and build their lives on truth. They even dispute that there is such a thing as truth. Osborne says, “People today accept the concept of individual autonomy. Truth has been relegated to “whatever is true for you is true.” [27] If people want to build on the sand our society gives them a big hand. When I counsel people on the web I sometimes ask them “Are you on the rock today or are you treading water?” If we are not firmly standing on Jesus the Rock we are treading water and we will be washed away with the end-time torrents. What a vivid picture Jesus paints for us here! “When Jesus had finished saying these things, the crowds were amazed at his teaching, because he taught as one who had authority, and not as their teachers of the law” (7:28-29). The rabbis hardly ever gave a teaching without quoting some famous rabbi. Interestingly, Jesus never quoted anyone. Osborne says, “He didn’t need to quote anyone because he was the original Word (Jn. 1:1).” [28] Nobody ever taught like Jesus. His teachings, parables and maxims would continue to instruct millions of people over the next two thousand years. No doubt, the people went away shaking their heads in amazement at what they had heard. 1. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 7:1-12. 2. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 940. 3. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 127. 4. Brooke Keith, War Cry of the Salvation Army, Nov. 7, 2009. 5. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 147. Barclay adds: “He was using words and ideas which were quite familiar to the highest thoughts of the Jews…The Jews, too, knew that kindliness in judgment is nothing less than a sacred duty…” (Barclay, p. 265). 6. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 7:1-2. 7. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 131. 8. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 7:3. 9. Morris, The Gospel According to Matthew, p. 166. 10. Ken Crockett. http://www.kentcrockett.com/cgi-bin/illustrations/index.cgi?topic=Judging 11. Morris, The Gospel According to Matthew, p. 168. 12. Keener, The IVP Bible Background Commentary, New Testament, p. 64. Pett adds: “The dogs in mind in the illustration were the ones which roamed around in a semi-wild condition, often in packs, scavenging for food and living on the outskirts of society.” (Pett, v. 7:6). 13. Coffman,Coffman Commentaries on the Old and New Testament, v. 7:7. 14. Barclay, The Gospel of Matthew, Vol. 1, p. 276. 15. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 119. 16. Barclay, The Gospel of Matthew, Vol. 1, p. 275. 17. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 825. 18. Morris, The Gospel According to Matthew, p. 169. 19. Barclay, The Gospel of Matthew, Vol. 1, p. 277. 20. Morris, The Gospel According to Matthew, p. 172. 21. Quoted in Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 131. 22. John Oxenham, Bees In Amber (Westwood, NJ: Fleming H. Revell Company, 1959), p. 27. 23. Robert Frost. https://www.poetryfoundation.org/poems/44272/the-road-not-taken 24. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 133. 25. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 141. 26. Trapp, John Trapp Complete Commentary, Commentary on Matthew, v. 7:21. 27. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 144. 28. Ibid. When Jesus came down from the mountainside, large crowds followed him. Matthew 8:1 The mountainside mentioned here is likely what is known as the traditional Mount of Beatitudes. As we have mentioned, this was the only prominent mountain within the Evangelical Triangle where Jesus did most of his ministry (cf. comments on 4:17 &5:1-2). This mountain was quite close to Capernaum. It is obvious that the crowds followed him home from the mountain. “A man with leprosy came and knelt before him and said, ‘Lord, if you are willing, you can make me clean’” (8:2). Matthew does not pretend to have a chronological arrangement of his materials. Rather, it is more of a topical arrangement. [1] Jesus is dealing with the kingdom of God and he is presenting himself as the King (Chs. 1-4). First he presents the principles of his kingdom (Chs. 5-7) and now he presents the power of his kingdom. [2] This section is an arrangement of ten miracles that reveal his awesome power. These miracles focus upon the outcasts of Israel, lepers, Gentiles and women. It is said that the Pharisees prayed each day, “I give thanks that I am a man and not a woman, a Jew and not a Gentile, a free-man and not a slave.” [3] In ancient Israelite culture a leper was surely at the bottom rung of humanity and for all practical purposes was absolutely hopeless. While there were different types of leprosy, Barclay describes a common form of the disease: It might begin with little nodules which go on to ulcerate. The ulcers develop a foul discharge; the eyebrows fall out; the eyes become staring; the vocal chords become ulcerated, and the voice becomes hoarse, and the breath wheezes. The hands and feet always ulcerate. Slowly the sufferer becomes a mass of ulcerated growths. The average course of that kind of leprosy is nine years, and it ends in mental decay, coma and ultimately death…the nerve trunks are affected; the muscles waste away; the tendons contract until the hands are like claws. There follows ulceration of the hands and feet. Then comes the progressive loss of fingers and toes, until in the end a whole hand or a whole foot may drop off….It is a kind of terrible progressive death in which a man dies by inches. [4] The law was very strict concerning a person with leprosy (Lev. 13:44-46). Since there was no known cure the only solution for a leper was banishment from society. Lepers were thus cut off from family, society and from worship with God’s people. They lived, or rather existed, in leper colonies outside the town limits. When others approached them they had to cover their faces and cry out “Unclean! Unclean!” The only greater defilement in Israel was the defilement with the dead. [5] About the only disease today that compares with ancient leprosy is the AIDS plague. [6] We need to notice some things about this particular leper. He came to Jesus in great boldness and faith. He knew Jesus could heal him if he only wished to do so. In approaching close to Jesus and the crowd he was risking being stoned. It was an alarming thing for a leper to approach a Jewish Rabbi and thus defile him. But he came in reverent humility. The Greek word used here for kneeling down is proskuneo, and it has the meaning of “worshipping.” [7] Also, Guzik points out how this is the first place in the Gospel of Matthew where Jesus is called “Lord.” [8] “Jesus reached out his hand and touched the man. ‘I am willing’” he said. ‘Be clean!’ Immediately he was cleansed of his leprosy” (8:3). Here we observe the wonderful willingness of Jesus. He is always willing to help us and to reach out a hand to us. The problem is often our unwillingness to ask him. Let us think about this poor leper for a moment. People had shunned him and fled from him. Probably no one, other than another leper, had touched him in years. Then, can we imagine how the man felt at his healing, as the awful effects of his leprosy simply faded away! No doubt there was a gasp in the crowd when all the ugly manifestations of this awful disease melted away and he suddenly became a normal healthy-looking person. “Then Jesus said to him, ‘See that you don’t tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them’” (8:4). Commentators have wondered why Jesus gave the healed leper these instructions. Some have thought that he wanted the leper to bear witness to the priesthood, since they mostly rejected the Lord. That is possible. Others have noted that this is a continuation of the so-called “messianic secret,” which is seen particularly in Mark and in the other Synoptic Gospels. [9] Osborne says, “Jesus did not want to be a miracle worker in a sideshow; he wanted to be the Savior of their souls.” [10] Jesus did not want to be known simply as a miracle worker. Neither did he want to be known as the Messiah because most people would have misunderstood that term and would have seen it only in a political sense. The people greatly longed for a political messiah who would free them from the oppressive Roman rule. [11] Mark tells us that the cleansed leper did not obey Jesus. Rather, he went out and told of his healing everywhere (Mk. 1:45). This passage reflects what may have been the real reason for such secrecy. Large crowds then gathered around Jesus so that he could not openly enter a town, but rather had to confine his ministry to the wilderness areas. When Jesus had entered Capernaum, a centurion came to him, asking for help. “Lord,” he said, “my servant lies at home paralyzed, suffering terribly.” Matthew 8:5-6 As we have noted in 4:12-16, Jesus made Capernaum his home (cf. 9:1; Mk. 2:1). Capernaum was a good-sized harbor city on the northwestern shores of the Sea of Galilee. It was large enough to have a Roman garrison. Here, the Roman commander, a centurion, either came in person or sent a message to Jesus. In New Testament times a person could send another as a personal representative and thus he himself would appear through agency. [12] Matthew speaks as if the centurion came in person. However, Luke says that he sent Jewish elders on his behalf with his request. They testified how the centurion loved the Jewish nation and how he had built them a synagogue. This centurion could likely have been a God-fearer. We note how he was very sensitive to Jesus and his Jewishness. He probably knew that Jewish people could not come into a Gentile house without being ceremonially defiled. [13] We might say here that a centurion was the commander of one-hundred Roman soldiers. Practically speaking, sometimes the command would contain as few as sixty soldiers. This particular force was probably under the immediate command of Herod Antipas and it was probably drawn from non-Jewish recruits from Lebanon or Syria. [14] Galilee was not under Roman occupation until the death of Herod Agrippa in AD 44. [15] Let us note something else that is interesting about this centurion. He had a great love for his servant. Such a thing was unusual in the Roman world. Servants were considered as living tools. They could be worked until they were too old or sick and then be cast out of the house. The master in the Roman world even had the right to kill a slave. Barclay says, “In the Roman Empire slaves did not matter. It was a matter of no importance to anyone if they suffered, and whether they lived or died.” [16] But this centurion was greatly interested in the welfare of his slave. The slave must have been a great friend and companion to him. In the Roman army a centurion was not allowed to marry. However, some centurions did maintain concubines and this was apparently acceptable. [17] “Jesus said to him, ‘Shall I come and heal him?’ The centurion replied, ‘Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed’” (8:7-8). Clearly, Jesus was ready to go and visit in a Gentile home. However, there is no record that he had ever done such a thing. [18] It is rather astounding that the Roman would bring up the matter of healing at a distance. Keener says, “…long-distance healings were rare and considered especially extraordinary.” [19] “For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it” (8:9). Keener says, “Romans soldiers were…the ultimate model of discipline and obedience in the Roman Empire.” [20] For a soldier to refuse an order from the centurion it was almost the same as refusing an order from Caesar himself. [21] “When Jesus heard this, he was amazed and said to those following him, ‘Truly I tell you, I have not found anyone in Israel with such great faith’” (8:10). Wiersbe notes that Jesus marveled only twice in the gospels. He marveled at the belief of this Gentile centurion and he marveled at the unbelief of the Jews in Mark 6:6. [22] Surely, this account was meant to be a picture of the millions of Gentiles who would come into the kingdom by God’s grace and by their simple faith. “I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven” (8:11). The Bible makes it clear that the Jews were God’s chosen people (Deut. 7:6). The Jewish people believed that in the end of days God would give a glorious messianic banquet and that they would be in attendance (Isa. 25:6-9; 56:3-8; 65:13-14; cf. Lk. 14:15; Rev. 19:9). The Bible taught that this banquet was for all people, but the Jews considered that they would be the only ones in attendance. [23] This passage makes clear that people would come from all over the earth for this great banquet. “But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth” (8:12). This passage also makes clear that many of the Jewish people would not be invited to this banquet. Rather, they would find themselves thrown out into the outer darkness where people would gnash with their teeth. The outer darkness and the gnashing of teeth were pictures of the fate of ungodly people (cf. Psa. 112:10). [24] Osborne says, “This passage is one of the strongest passages in Matthew on God’s rejection of the unbelieving Jewish people (see Rom. 9-11).” [25] “Then Jesus said to the centurion, ‘Go! Let it be done just as you believed it would.’ And his servant was healed at that moment” (8:13). The centurion came to Jesus with a military mindset and Jesus sent him away with what appears to be a military command. It was a happy moment for Jesus, for the centurion and for the poor sick servant. Since this centurion apparently lived in Capernaum it would have been an easy task for this healing to have been verified by the disciples. Schweizer chides us western Christians with these words: “The warning in this story may be especially urgent in an age when Africans and Asians in the community of Jesus may well be called on to show to ‘Christian’ Europe what Christian life really is…” [26] When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying in bed with a fever. Matthew 8:14 At this point Jesus must have been totally exhausted. He had ministered to a crowd of people, he had dealt with a leper and a demon possessed man (Mk. 1:21-28). Now he came home only to be greeted by Peter’s sick mother-in-law. From other accounts we know that power went out of him with each healing (Mk. 5:30; Lk. 6:19). [27] Yet, Jesus never got too tired to help people. We have seen how women held a low position in that society, however, we will see Jesus on this and many other occasions lifting women up to a very high position. It seems fairly certain today that we are able to identify the house of Simon Peter. From Mark’s description (Mk. 1:29), the house of Simon and Andrew was very near the synagogue where Jesus had just ministered. Archaeologists have placed this house approximately 100 feet (30 m.) south of the synagogue. This site has been preserved in some form since the first century. The archaeologist Rami Arav, along with his associate John J. Rousseau, state how this structure may have been a place of worship by the end of the first century. They note how there were no traces in the home of domestic activity, such as ashes or cookware, although coins, lamps and fishhooks were found. Instead of pottery and other domestic items there was an abundance of graffiti in several languages scratched on the walls. This graffiti included a boat and several crosses. [28] Arav and Rousseau note how several early pilgrims had also identified the ruins as Peter’s house. To further confirm this, in the fourth century the whole complex around the house was enclosed by a wall, the remnants of which can still be seen today. In the fifth century an octagonal church was constructed directly over the house, and its ruins can also be seen. [29] No doubt, early Christians revered this site. We know from this account that Peter was married (1 Cor. 9:5). He and Andrew were originally residents of Bethsaida (Jn. 1:44) but they moved to Capernaum. They possibly made that move to be near Jesus. [30] Barclay points out how Bethsaida was where the Jordan River emptied itself, was very prone to mosquitoes and malaria was a common thing. [31] It is quite likely that Peter’s mother-in-law had a case of malaria. “He touched her hand and the fever left her, and she got up and began to wait on him” (8:15). Religious men would normally refrain from touching a woman because of the possibility of her uncleanness (Lev. 15:19). [32] I can remember, that in our earlier years in Israel, women clerks at the stores would never place change in a man’s hand but would lay it on the counter, no doubt for the same reason. It is amazing that Jesus always succeeded in his healings and they all were instant and complete. Here, the mother-in-law not only got up from her bed but she probably began to prepare a meal for Jesus and his disciples. “When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick” (8:16). The Pharisees and others did not believe in healing on the Sabbath. They considered this “work” and forbade it. While they would permit steps to be taken to keep a person from getting worse, they would not allow any steps to help the patient get better. It is undoubtedly for this reason that people waited until the evening to bring the sick and demon possessed to Jesus. [33] After the Sabbath ended the people came carrying their sick and bringing their afflicted to Jesus (cf. Mk. 1:32-34). He healed them all. The sick were healed by touch and the spirits were sent out by word, and never by touch. [34] “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases’” (8:17). Here the Lord is quoting from the suffering servant passages in Isaiah 53:4, “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted.” We simply cannot miss the idea of the substitutionary atonement in this passage. Jesus’ healings looked beyond themselves to the Cross. [35] Morris says, “…we can say that sickness was not part of the original creation and that it will have no place in the final state of affairs…Ps. 103:3…Rev. 21:4.” [36] “When Jesus saw the crowd around him, he gave orders to cross to the other side of the lake” (8:18). Jesus would quickly deal with two who wished to be his disciples but who were not fully committed. However, his desire was to get his disciples in the boat and sail to the other side of the lake. Then a teacher of the law came to him and said, “Teacher, I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.” Matthew 8:19-20 This situation was a bit unusual since most all of the teachers of the law or scribes opposed Jesus. Somehow this scribe was different, but he was lacking in the area of commitment. He still referred to Jesus as “Rabbi” (Gk. didaskalos or teacher). [37] Here for the first time in Matthew Jesus applies the title Son of Man to himself. It seems that Jesus favored this title rather than that of “Messiah,” which was almost universally misunderstood by the Jews. Son of Man in scripture could often refer simply to man but it could also refer to the divine figure of God’s Redeemer. This title seems to be taken from Daniel 7:13-14. Blomberg says, “…In general “Son of Man” focuses more on Christ’s divinity than on his humanity.” [38] Many teachers today gladly accept followers but Jesus “threw cold water” on this one and quickly dashed the hopes of this prospective disciple. The life that Jesus offered in the flesh was a difficult one. It required sleeping on the ground summer and winter. It required leaving family, friends and all comforts of life. “Another disciple said to him, ‘Lord, first let me go and bury my father’” (8:21). When we consider Jewish customs and sensibilities regarding death, we can be relatively certain that the father had not just died. That being the case, the son would in no way have been out in public speaking with a Rabbi. Rather, he would have been secluded for seven days mourning the death of his father. Keener feels like this situation pertained to the secondary burial of the father, about a year after the original burial. At that time, when all flesh had decayed off the bones, they were carefully gathered and placed in an ossuary, which was then stored permanently on a shelf in the tomb’s wall. [39] Other scholars feel that the parent was still living and that the son was speaking of his duty to look after the father in his declining years, and until his death. [40] This theory seems less attractive than the secondary burial idea. The ministry of Jesus was so urgent that he could not wait on a prospective disciple even in such cases. Barclay says, “Jesus knew the human heart; and Jesus knew well that, if that man did not follow him on the moment, he never would.” [41] We note that this man and possibly the other one were already disciples in a very loose sense. They were following Jesus around at least. Many, many people were following Jesus around and were disciples in a more loose sense than the Twelve. [42] “But Jesus told him, ‘Follow me, and let the dead bury their own dead’” (8:22). The man was to follow Jesus immediately and let the spiritually dead worry about burying the dead. Clarke says, “It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man.” [43] Then he got into the boat and his disciples followed him. Matthew 8:23 We noticed in v. 18 that Jesus had already given orders to his disciples, instructing them to prepare for crossing the sea. They were using their fishing boats for this crossing and perhaps we should take a moment to discuss these boats. For a sea crossing they apparently used a larger fishing boat, or one with a sail. It is interesting that a picture of this sail-type fishing boat was found some years ago on an ancient mosaic floor at the coastal city of Magdala. Then in 1986, during a severe drought and a time when the sea was at its lowest point, the well-preserved remains of such a fishing boat were found buried in the sand near Kibbutz Ginnosar. The waterlogged remains were carefully preserved over the next several years and now are on display at the kibbutz. This boat measures 27 feet (8.2 m.) in length and 7 feet, 7 inches (2.3 m.) in width and 4 feet (1.25 m.) in depth. The remains were dated between 100 BC and AD 70, which would have fit well into the time of Jesus. The boat had a sail as was common in fishing boats and was propelled by four oars, two on each side. [44]. We know from other sources that the boat could have held about fifteen people. It probably required a crew of five, and that it was likely designed for seine fishing and thus had a deck on its aft part. It is probable that the pillow Jesus later rested on was a sandbag that was used for ballast. [45] “Suddenly a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping” (8:24). The storm mentioned here was likely the “Sharkia” (Arabic for “shark”). Mendel Nun, who was a friend and fishing expert when we lived in the area states, “Even today this storm, which usually starts in the early evening, is good cause for apprehension among fishermen.” [46] In the cooler months the Sharkia drives down from the east and when the lake is full it can cause considerable damage even to the shoreline areas of Tiberias on the other side of the lake. We remind ourselves that many of those on board were experienced fishermen but they were really scared. This must have been quite a storm. Today it is customary for insurance people to call violent storms, tornadoes, and such things as “acts of God.” We need to understand that while the earth and everything in it belongs to the Lord, nevertheless, Satan is called the prince of this world (Jn. 12:31), and he is allowed to exercise a great deal of power and authority in the earth. Many times the hand of Satan can be seen in certain things that we blame on the Lord. It is very likely in this case that Satan, the prince of the power of the air (Eph. 2:2), was trying his best to annihilate Jesus and all his disciples in one fell swoop. [47] We might wonder how the disciples could be so terrified with Jesus on board, although he was fast asleep. After all, he had promised that they would make it to the other side. “The disciples went and woke him, saying, ‘Lord, save us! We’re going to drown!’ He replied, ‘You of little faith, why are you so afraid?’ Then he got up and rebuked the winds and the waves, and it was completely calm” (8:25-26). Jesus rebuked the wind and the sea and there was a great calm. Edwards comments on the parallel account in Mark 4:39: “The Greek word for ‘Be still!’ (pephimoso), carries the sense of ‘muzzled.’ It occurs in the second person singular, as though Jesus was addressing a personal being…Such language is more appropriate of demonic forces than of inanimate nature.” [48] We might wonder how such a small lake could have such a terrible storm. The Sea of Galilee is 680 feet (207 m.) below sea level. It has the Mediterranean Sea on its western side, towering Mt. Hermon on its north and the mountains of the Golan on its east. Barclay notes how the deep valleys form giant funnels forcing the raging wind down upon the lake in a unique manner. [49] Even the Greek description of this storm, seismos, literally means an earthquake. [50] After Jesus rebuked the storm there was a great calm. His disciples were astounded. We can imagine the disciples staring in disbelief at a completely calm sea, yet a moment before they had been in a terrifying storm and were no doubt still dripping with water. William Cowper wrote these soothing lines for the storms we all face: Ye fearful saints, fresh courage take The clouds ye so much dread Are big with mercy and shall break In blessings on your head. [51] “The men were amazed and asked, ‘What kind of man is this? Even the winds and the waves obey him!” (8:27). The psalmist had spoken long before of the waves and storms: “They mounted up to the heavens and went down to the depths; in their peril their courage melted away. They reeled and staggered like drunkards; they were at their wits’ end. Then they cried out to the LORD in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed” (Psa. 107:25-29). When he arrived at the other side in the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were so violent that no one could pass that way. Matthew 8:28 Matthew tells us that Jesus and his party landed in Gentile country. Much of the eastern side of the Sea of Galilee was occupied in Jesus’ time by Gentiles. This was largely the result of Alexander the Great’s campaign into the region in the fourth century BC. There developed a league of ten Greek cities called the Decapolis. They stretched from Damascus in the north to Philadelphia in the south. When the Romans invaded the area under Pompey in 63 BC, these ten cities were given some political autonomy and each was allowed to function as a polis or city-state. The name of the region, written in Mark as “Gerasenes” (Mk. 5:1), has brought about much discussion by commentators over the centuries. Matthew here calls it the area of the Gadarenes while Luke agrees with Gerasenes (Lk. 8:26). Pixner, a scholar who spent a great deal of time in the area, continues with this idea and mentions an old Jewish tradition claiming the Girgashites inhabited this area when they were expelled by Joshua. This tradition is reflected in the Palestinian Talmud and also by the early church father Origen. Pixner feels the word may have a connection with the Hebrew Gerushim or Gerashim, relating to “expelled people.” [52] Edwards, who is aware of these traditions feels that the area should be connected with the city of Kursi/Gergesa, a village on the eastern shore. [53] During the 1971-74 excavations of a road in this area a fifth century Byzantine monastery was discovered at this site. The monastery apparently marked the location of Jesus’ miracle. Today this area has been turned into the Israeli National Park of Kursi, and it commemorates the miracle of the swine. [54] No doubt this was the very area where Jesus and his disciples came after their storm experience. Matthew here notes that there were two demon possessed men, while the other Synoptic Gospels mention only one. Blomberg comments that only one of the two may have dominated the conversation and that the other gospels focus on this one. [55] Nevertheless, the sight the disciples saw when they landed their boat would make a normal person’s hair stand on end. They were met by two filthy, naked, screaming, demon-possessed men. Some modern interpreters have serious problems with this story. They have problems because they do not believe in demon possession. In our modernistic world we were taught that the only things real were those things which could be seen, touched and examined by science. In the twentieth century, many missionaries from modernistic churches were sent to utterly pagan countries, only to be surprised by people who were truly demon possessed. Today we seem to have plenty evidence of demon activity all around us in our society. The Idaho (US) kidnapper and murderer of children, Joseph Duncan III, posted on his internet blog ‘The demons have taken over.’” [56] Infamous BTK slayer who terrorized the US city of Wichita, Kansas for 31 years said a demon got inside him at a young age. [57] The pagan world has known for a long time that there are demons but now it seems that the church has finally awakened to this fact. We are told that the demon possessed men were coming out of the tombs. Keener says, “Tombs were ceremonially unclean and were thought to be popular haunts for evil spirits…” [58] Many modern accounts about demons often picture the unusual strength demon possessed people have. In the case here people were fearful to pass through that area for fear of physical harm. In Luke’s account it is mentioned that the afflicted were chained hand and foot and placed under guard but the demon still had broken the chains (Lk. 8:28). “‘What do you want with us, Son of God?’ they shouted. ‘Have you come here to torture us before the appointed time?’” (8:29). It is amazing that the Jewish leaders never once recognized who Jesus was but the demons on several occasions recognized him as God’s Holy One (cf. Mk. 1:24: Lk. 4:34). The demons were fearful that Jesus had come to bring judgment upon them before the final day of judgment (cf. 2 Pet. 2:4; Jude 1:6). It is interesting that demons know full well that judgment is coming but most humans seem to have no inkling of this. “Some distance from them a large herd of pigs was feeding. The demons begged Jesus, ‘If you drive us out, send us into the herd of pigs’” (8:30-31). Poole says here, “The devil is so fond of doing mischief, that he will rather play at a small game than stand out.” [59]. Mark in 5:13 tells us that the herd numbered about 2000 animals. This large herd of swine was located some distance away. “He said to them, ‘Go!’ So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water” (8:32). Mark also tells us that the whole herd of pigs ran down a steep embankment and were all drowned in the sea. It is interesting that there is only one such steep embankment on the whole eastern side of the sea. It is found about two miles south of Kursi/Gergesa. [60] In the past I have often taken groups of tourists to this point. However, the pigs would have a time getting to the water today because this site was once occupied by the Syrians and the whole area from the road down to the water is still heavily mined. Many in our age are quite happy to entertain demons and are heavily involved in sorcery. However, the pigs would not put up with demons for a minute. The famous preacher, Spurgeon, said of this: “Swine prefer death to devilry; and if men were not worse than swine, they would be of the same opinion.” [61] “Those tending the pigs ran off, went into the town and reported all this, including what had happened to the demon-possessed men. Then the whole town went out to meet Jesus. And when they saw him, they pleaded with him to leave their region” (8:33-34). The loss of 2,000 pigs was no doubt a great economic blow to the community. Apparently the townsfolk were more concerned about the pigs than about the man who had just been made whole. The same sentiments would likely prevail in our “enlightened” society today. They therefore asked Jesus to leave their area. Utley says, “This is one of the saddest verses in all of the Bible.” [62] On the brighter side, Matthew does not tell us that this delivered man went to his own people as a missionary (Mk. 5:20). Later, when Jesus returned to that area, he had great and unexplainable successes, some of it perhaps due to this man. 1. Guzik, Matthew, Enduring Word, vs. 8:1-2. 2. Wiersbe, The Wiersbe Bible Commentary, NT, p. 27. 3. Ibid., p. 28. 4. Barclay, The Gospel of Matthew, Vol. 1, pp. 300-01. 5. Ibid., p. 301. 6. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 138. 7. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 38. 8. Guzik, Matthew, Enduring Word, vs. 8:1-2. 9. Utley, Free Bible Commentary, Matthew, v. 8:4. 10. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 149. 11. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 157. 12. Coffman,Coffman Commentaries on the Old and New Testament, v. 8:6. Osborne adds: “In those days, dealing with a person’s messengers was considered the same as dealing with the one who had sent them…He may have been a “God-fearer” who worshiped the God of Israel but was not circumcised…” (Osborne, p. 151). 13. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 40. 14. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 158. 15. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 151. Pett adds: “There were, however, no permanent Roman legions in Galilee, but a kind of standing army set up by Herod Antipas made up of local auxiliaries, recruited mainly from the Gentile areas around. They were auxiliary legions.” (Pett, vs. 8:5-13). 16. Barclay, The Gospel of Matthew, Vol. 1, p. 307. 17. Keener, The IVP Bible Background Commentary, New Testament, p. 66. 18. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p.152. 19. Keener, The IVP Bible Background Commentary, New Testament, p. 67. 20. Ibid. 21. Guzik, Matthew, Enduring Word, vs. 8:7-9. 22. Wiersbe, The Wiersbe Bible Commentary, NT, p. 28. 23. Keener, The IVP Bible Background Commentary, New Testament, p. 67. 24. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 160. 25. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 154. 26. Quoted in France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 161. 27. Barclay, The Gospel of Matthew, Vol. 1, p. 314. 28. John J. Rousseau and Rami Arav, Jesus &His World, An Archaeological and Cultural Dictionary (Minneapolis: Augsburg Fortress, 1995), p. 40. 29. Ibid., pp. 40-42. 30. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 40. 31. Barclay, The Gospel of Matthew, Vol. 1, p. 313. “Above all there was malaria. In the regions where the Jordan River entered and left the Sea of Galilee there was marshy ground; there the malaria mosquitoes bred and flourished, and both Capernaum and Tiberias were areas where malaria was very prevalent….It was most likely malaria from which Peter’s wife’s mother was suffering.” 32. Keener, The IVP Bible Background Commentary, New Testament, p. 67. 33. Barclay, The Gospel of Matthew, Vol. 1, p. 315. 34. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 162. 35. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 40. 36. Morris, The Gospel According to Matthew, p. 199. 37. Barclay, The Gospel of Matthew, Vol. 1, p. 317. 38. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 147. 39. Keener, The IVP Bible Background Commentary, New Testament, pp. 21-22. 40. Morris, The Gospel According to Matthew, p. 203. 41. Barclay, The Gospel of Matthew, Vol. 1, p. 321. 42. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 147. 43. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 8:22. 44. Rousseau and Arav, Jesus &His World, pp. 27-28. 45. Ibid., p. 29. 46. Nun, The Sea of Galilee and Its Fishermen In The New Testament, p. 54. 47. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 8:24. “Arose a great tempest in the sea – Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world.” 48. Edwards, The Gospel According to Mark, p. 150. 49. Barclay, The Gospel of Matthew, Vol. 1, p. 322. 50. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 149. 51. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 163. 52. Pixner, With Jesus Through The Galilee According to the Fifth Gospel, pp. 44-45. 53. Edwards, The Gospel According to Mark, p. 154. 54. See Kursi National Park http://www.parks.org.il/BuildaGate5/general2/data_card.php?Cat=~25~~352845344~Card12~&ru=&SiteName=parks&Clt=&Bur=569948287 55. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 151. 56. Colorado Springs Gazette, Jul. 8, 2005. 57. Ibid., Jul. 10, 2005. 58. Keener, The IVP Bible Background Commentary, New Testament, p. 68. 59. Quoted in Guzik, Matthew, Enduring Word, vs. 8:30-32. 60. Edwards, The Gospel According to Mark, p. 158. 61. Quoted in Guzik, Matthew, Enduring Word, vs. 8:30-32. 62. Utley, Free Bible Commentary, Matthew, v. 8:34. Jesus stepped into a boat, crossed over and came to his own town. Matthew 9:1 Capernaum was Jesus’ home city by choice (4:13-14) and the house of his residence in the city was the house of Simon Peter (8:14-17). It might help us to get a feel of a dwelling in those ancient days. According to the sketches presented by archaeologist Rami Arav, the main part of Peter’s house at Capernaum would have measured only some 3-4 meters on each side. [1] It would therefore have been only the size of a rather small US bedroom or roughly 9 to13 feet. We might point out that many houses had courtyards where the family activities could spill over. Obviously, having privacy was not too highly regarded in the first century world. If we wish to read an account of Jesus’ ministry in this instance, it is necessary for us to read the much longer versions in Mark 2:1-12 and Lk. 5:18-26. In Mark’s longer version we realize that the house was too small for all the people to gather and that the friends who brought the paralytic to Jesus in the next verse had to climb on the roof, make an opening in it, and let their friend down in front of the Master. We note again that Matthew for the sake of brevity often omits many colorful, descriptive details. [2] Some men brought to him a paralyzed man, lying on a mat. When Jesus saw their faith, he said to the man, “Take heart, son; your sins are forgiven.” Matthew 9:2 When we understand that the four friends had to climb upon the roof with their paralytic friend and let him down through the ceiling to Jesus, then we understand that they had great faith that Jesus could heal him. We might note that it was a mat the man was lying upon and not a bed as several translations have it. When we in the west think of bed we think of bed frames, box springs, mattresses and so on. Beds were simpler in ancient times. It is interesting that Jesus did not immediately heal this paralytic. Rather he first proclaimed to him that his sins were forgiven. In Jesus’ culture it was generally felt that all sickness was traced to sin. [3] It was a universal belief that all sickness was the result of sin and that no one could be cured until that person’s sin was forgiven. [4] Of course, we know that in an underlying sense all sickness is the result of Adam’s original sin. However, it is a tricky business to claim that a person who is sick has sinned. Jesus makes plain in another place (Jn. 9:2-3) that all sickness is not directly caused by the sin of the person. In this case the sickness was directly attributed to the man’s sin. Thus, Jesus dealt first with the sin problem. Sin is in fact the basic problem with the whole human race, although few will admit this today. We see many verses in the Bible where God states his willingness to forgive our sins and bring healing (Psa. 41:3-4; 103:2-3; Jam. 5:13-18). Both forgiveness and healing are a part of the atonement as well as part of the messianic blessing (Isa. 43:25; 44:22). [5] Guzik sees that the presence of so much sickness at that time in Israel was due to their unfaithfulness to the covenant and to their low spiritual condition. [6] When we realize the whole story here we have to praise the four men who brought their friend to Jesus. It shows us something about the power of corporate faith (cf. 18:19). [7] Meyer remarks, “How inventive and ingenious is human love!” [8] By the fact that they had to take their friend to the top of the house and let him down through the roof might indicate that these were young men trying desperately to help their young friend. Jesus’ word to him could easily be interpreted that he is calling him a young man (Gk. teknon or child). “At this, some of the teachers of the law said to themselves, ‘This fellow is blaspheming!’ Knowing their thoughts, Jesus said, ‘Why do you entertain evil thoughts in your hearts?’” (9:3-4). When Jesus spoke of forgiving sins it created a great problem for the teachers of the law or scribes who were present. They felt that no one could forgive sins but God and that Jesus was therefore blaspheming with such a claim. The teachers of the law were obviously overlooking many scriptures. They were especially overlooking the messianic passage in Isaiah 35:5-6, where the Messiah would cause the lame to leap like a deer. [9] The charge of blasphemy was a very serious one carrying the death penalty (Lev. 24:10-16). This charge would continually be made against Jesus and, in fact, it would be the final charge of the Jewish Sanhedrin against him just before his crucifixion. Blasphemy was any act of cursing or slandering the name of God (Exo. 20:7). [10] It also involved any act that would seem to violate the power and majesty of God. [11] Thus, Jesus claim to forgive sins would fall under these definitions. We see something here that will be evident on other occasions. Jesus was able to know their thoughts. When he came to earth he emptied himself of many divine prerogatives (Phil. 2:7-8). He came under the restrictions of human nature. However, his was not a fallen human nature and Jesus may have had many abilities that Adam originally possessed before the fall. “Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? But I want you to know that the Son of Man has authority on earth to forgive sins. So he said to the paralyzed man, ‘Get up, take your mat and go home’” (9:5-6). Barclay says: “Now remember that these scribes believed that no one could get up and walk unless his sins were forgiven. If Jesus was able to make this man get up and walk, then that was unanswerable proof that the man’s sins were forgiven, and that Jesus’ claim was true.” [12] The scribes were in a precarious theological position. Obviously, it took no power or authority to simply say “your sins are forgiven.” We could say such a thing today but it would be meaningless, as well as an affront to God. However, it took a great deal of authority to tell a paralyzed man to rise and walk. The Greek word used here is exousia, meaning power or authority. It was a strong implication of Jesus’ Messiahship as well as his Deity. [13] Once again Jesus used the title Son of Man (cf. 8:19-20). Matthew does not mention that this once crippled man even carried his bed as he walked away healed (Lk. 5:25). “Then the man got up and went home. When the crowd saw this, they were filled with awe; and they praised God, who had given such authority to man” (9:7-8). The crowds were amazed and awestruck at this event. We will notice all through this gospel how the crowds were often in awe of Jesus while the scribes and others rejected him, his message and his mighty works (cf. 9:33-34; 12:13-15; 14:34 – 15:2). [14] Utley says, “Rabbinical Judaism had become trapped by tradition and the quoting of the ancient sayings of the rabbis.” [15] The Jewish scholars were not able to cope with the vast paradigm shift that was now facing them. As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. Matthew 9:9 Here we have a man, who was probably from the priestly line, [16] who was involved in the despicable and disreputable occupation of collecting taxes for an occupying power. Barclay says, “There was never a more unlikely candidate for the office of apostle than Matthew.” [17] Since Matthew was located at Capernaum, and since Capernaum was situated on a main trade route, we can guess that he was mostly involved in collecting import duties on all goods that were brought along that road. Barclay also sums up the kind and amounts of duties that were levied: “There was a duty of anything from 2 ½ percent to 12 ½ percent on all goods imported and exported. A tax had to be paid to travel on main roads, to cross bridges, to enter market-places and towns or harbors. There was a tax on pack animals, and a tax on the wheels and axles of carts…” [18] Because of the Roman system of tax farming, tax collectors were notoriously dishonest. They were also despised by the people. Osborne says, “A Jew who accepted such an office shamed his family and friends and was excommunicated from the synagogue.” [19] A tax gatherer was listed right along with the dregs of society. No doubt, Matthew was somewhat familiar with Jesus. He had probably listened in on some of his teaching around the Capernaum area. His heart was likely touched by Jesus and his word. However, it was most unthinkable that he could ever be able to follow such a man. Matthew was probably wealthy like most tax collectors and he surely knew that he would have to forsake that wealth to follow the Master. If somehow the discipleship did not work out, Matthew knew that he could not go back to his job and that finding future employment would be very difficult for a publican. [20] Then Jesus came by one day and said “Matthew, follow me!” There was no second thought. Matthew rose up immediately and followed the Master. He became a very important follower since he would later write the gospel under his name. We also know him as Levi from the other gospels. In those days most people had two or three names, with a Roman name, a Greek name and a Jewish name. [21] We can imagine that the addition of Matthew might have put the other disciples in shock. Archaeological evidence indicates that even fish taken from the Sea of Galilee were taxed. It might have been a little awkward at first as despised Matthew joined the apostolic band. [22] “While Jesus was having dinner at Matthew’s house, many tax collectors and sinners came and ate with him and his disciples” (9:10). Matthew wasted no time in calling together his tax collector friends with others and introducing them to Jesus. That is really what a disciple is supposed to do, to reach others with the saving word of God. Matthew did this by throwing a great banquet for them and for Jesus. In those days when there was such a banquet it was customary for folks who were not invited to enter the room and watch, even asking questions or making comments as the banquet progressed. This was obviously quite a collection of rogues. Tax collectors were shunned by society and barred from the synagogues. Some of the others who were not tax collectors were sinners in the eyes of the religious elite. These did not keep all the scruples and petty regulations of the law as the Pharisees and others saw it. [23] They were referred to as the “people of the land” or the Am ha’aretz in Hebrew, the ignorant and the boorish. [24] “When the Pharisees saw this, they asked his disciples, ‘Why does your teacher eat with tax collectors and sinners?’” (9:11). At that time in history when one dined with another it was considered as an act of friendship and acceptance. It was even thought to form an intimate bond between the diners. [25] The Pharisees, who were probably not invited, were nevertheless listening at the entryway and eventually chimed in. To them it was a sin to eat with tax collectors and other such people. “On hearing this, Jesus said, ‘It is not the healthy who need a doctor, but the sick’” (9:12). The Pharisees and others of the religious parties no doubt considered themselves as the spiritually healthy. However, they were desperately sick souls. They considered themselves healthy and no doubt doctors of others, but they were in fact doing nothing to help and heal the sick. [26] Barclay rephrases this section saying: “I did not come to invite people who are so self-satisfied that they are convinced of their own goodness and that they do not need anyone’s help; I came to invite people who are very conscious of their sin and desperately aware of their need for a savior.” [27] In Luke 19:10 we read: “For the Son of Man came to seek and to save the lost.” “But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners” (9:13). Here Jesus is quoting from Hosea 6:6: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.” In Matthew 23:23, Jesus will list mercy as one of the weightier or important matters of the law (cf. 1 Sam. 15:22). In Exodus 33:19, we learn that mercy is a part of God’s name. Mercy (Heb. Hesed) speaks of that faithful covenant love of God. [28] Clarke says, “That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man.” [29] Since God is so merciful, it behooves us as his children to show a little mercy to one another. Then John’s disciples came and asked him, ‘How is it that we and the Pharisees fast often, but your disciples do not fast?’” Matthew 9:14 John the Baptist had great appeal to people of all classes. Historical and biblical records inform us that his influence continued a long time, even into the second century (cf. Acts 19:1-9). [30] From scripture we realize that John came to introduce Jesus. He fully expected his own influence would decrease as the influence of Jesus increased (Jn. 3:29-32). John was now in prison and no doubt his disciples were a bit confused and bewildered. They were spending their days in tears and in fasting and they wondered why Jesus and his disciples were not doing the same (cf. Mk. 2:18-22; Lk. 5:33-39). “Jesus answered, ‘How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast’” (9:15). John considered Jesus as the bridegroom and himself only a friend of the bridegroom (Jn. 3:29). It was his job to introduce the bridegroom and to direct Israel to him. He even directed his own disciples to Jesus and some of them followed Jesus (cf. Jn. 1:36, 40). In Bible times the wedding was a large and important community event. Barclay describes it: “For a week after the wedding open house was kept; the bride and bridegroom were treated as, and even addressed as, a king and queen. And during that week their closest friends shared all the joy and all the festivities with them; these closest friends were called the children of the bride chamber…That was not time for fasting, but for the rejoicing of a lifetime.” [31] The Lord’s people could not fast while the Lord was with them. However, the Lord would soon be taken away and then they would fast. There are a number of references to fasting in the New Testament (cf. Acts 9:9; 13:2f.; 14:23). Jesus then proceeded to give some examples of the new day coming and how the old and the new could not be mixed together. “No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse” (9:16). This is a simple rule for seamstresses of any age. If an unshrunk patch is sown on an old garment, the patch will shrink when washed and tear the garment. Christianity is not just a patch on the old garment. While it is built upon Judaism, it is nevertheless the complete fulfillment of Judaism. However, we can never say that Christianity does away with Judaism as those of Replacement Theology maintain. [32] “Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved” (9:17). Guthrie says, “There is a radical newness about Jesus’ message which needs new forms of expression. Patching up Judaism will not do.” [33] To the Jewish leaders a new idea was not just considered as a mistake, but it was looked upon as a sin. [34] But Jesus came to make everything new (Rev. 21:5). In those days people did not carry around wine in bottles or clay jugs for these would easily break as they carried on their rough mode of living. Instead, wine was carried in flasks made from the skins of animals. Barker and Kohlenberger describe the process: “Skin bottles for carrying various fluids were made by killing the chosen animal, cutting off its head and feet, skinning the carcass, and sewing up the skin, fur side out, to seal off all orfices but one (usually the neck). The skin was tanned with special care…” [35] Barclay describes the new container: “In a new skin there was a certain elasticity, and no harm was done because the skin gave with the pressure…To put this into modern terms: our minds must be elastic enough to receive and to contain new ideas…Every new idea has had to fight for its existence against the instinctive opposition of the human mind.” [36] Elihu, the young counselor of Job once exclaimed, “…inside I am like bottled-up wine, like new wineskins ready to burst. I must speak and find relief; I must open my lips and reply” (Job 32:19-20). As Coffman says, “Christ did not pour the new wine of his teaching into the old wineskins (John’s disciples) but into new wineskins (his disciples).” [37] While he was saying this, a synagogue leader came and knelt before him and said, “My daughter has just died. But come and put your hand on her, and she will live.” Jesus got up and went with him, and so did his disciples. Matthew 9:18-19 Jesus had recently spoken with a scribe who wished to be his disciple and now the synagogue leader himself has come to the Master. We see this account also in Mark 5:21-43, and in Luke 8:40-56. The account of this synagogue leader is one of the most drama-filled stories in the New Testament. This leader certainly was under pressure from the religious establishment to have nothing to do with Jesus and to resist him with all his powers. However, the leader’s dear little daughter lay dying and that was foremost in his mind. At last he decided to go to the one he knew could help – to Jesus. A synagogue leader was an important man in Judaism and would correspond to the chazan today. He was a layman who was in charge of the synagogue, an elected official who was charged with the oversight of buildings and the practical administration of the synagogue operations. He was also in charge of the public worship services. No doubt he was supposed to be a pillar of Jewish orthodoxy. [38] Mark tells us that his name was Jairus (Mk. 5:22), which would translate into the modern Hebrew name of Yair. When this leader came to Jesus it was a touching scene. He first knelt before Jesus. The Greek word for kneel is proskuneo and it means not only to fall down but also to do obeisance or to worship. [39] Likely, this synagogue ruler was worshipping Jesus despite what his associates might have thought about such a thing. His act of worship would have been blasphemous if Jesus had not been God. [40] Then Jairus pleaded for Jesus to help his dying daughter. From the other accounts also (cf. Mk. 5:23; Lk. 8:42) there is evidence that the daughter was already dead. Perhaps she was in a coma and breathing her last when Jairus left her. “Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. She said to herself, ‘If I only touch his cloak, I will be healed’” (9:20-21). The act of this desperate woman expressed her great faith. Because of her condition of bleeding, the woman would have been unclean (Lev. 15:25-27). Her presence was a ritual defilement. Everything she touched, sat upon or lay down upon became unclean. [41] The very thought of her touching a famous Rabbi was a scandalous idea. However, this may be why she came up quietly and only touched his garment. Mark tells us that this woman had spent all the money she had physicians who were trying to heal her. Instead of getting better she had only gotten worse (Mk. 5:26-27). Obviously, the woman was desperate so she came to Jesus and quietly touched him. She knew in a moment that she was healed (Mk. 5:29). What she touched was the edge of his cloak or his tassel (kraspedon). Jewish men were required by the law to wear tassels on the hem of their garments (Num. 15:37-41; Deut. 22:12). In Jesus’ time the tassels would probably have been worn on his prayer shawl. Wiersbe says, “The girl had been healthy for twelve years, and then died; the woman had been ill for twelve years and was now made whole. Jairus’s need was public – all knew it; the woman’s need was private – only Jesus understood.” [42] “Jesus turned and saw her. ‘Take heart, daughter,’ he said, ‘your faith has healed you.’ And the woman was healed at that moment” (9:22). What a moment this was! Suddenly the woman was healed through and through and she knew it instantly. “For twelve years, she too had been one of the untouchables: and had not been able to lead a normal life.” [43] While she and others rejoiced, the synagogue ruler may have had other thoughts. We can only imagine the inner agony that was going on in the heart of Jairus. He was probably saying to himself, “O Jesus please hurry! My only little daughter is dying!” While the healing of the woman was miraculous it was probably seen initially by Jairus as a terrible delay. Jesus may have designed it in just this way in order to strengthen the faith of the synagogue ruler. [44] The other gospels tell how Jesus called the woman out so that she had to confess before the crowd that she was healed. The decision for Jesus is always a public one. “When Jesus entered the synagogue leader’s house and saw the noisy crowd and people playing pipes, he said, ‘Go away. The girl is not dead but asleep.’ But they laughed at him” (9:23-24). Barclay comments: “In a house of grief an incessant wailing was kept up. The wailing was done by professional wailing women…The shrill incessant wailing of the professional mourners would be filling the house of Jairus that day…And also the very poorest amongst the Israelites will not allow her less than two flutes and one wailing woman…” [45] Osborne adds, “Lack of weeping and wailing was the ultimate disgrace and disrespect.” [46] The mourners and flute players all knew that the girl was dead. They had probably officiated at many funerals and they were the experts. The grieving relatives all knew that she was dead. However, Jesus came announcing that she was only asleep (cf. Jn. 11:11; Acts 7:60; 2 Pet. 3:4). The crowd laughed scornfully at the Master’s words. Jesus quickly put the crowd outside. Then he took the parents along with his disciples Peter, James and John (Mk. 5:37) and entered the room. “After the crowd had been put outside, he went in and took the girl by the hand, and she got up” (9:25). Mark mentions that Jesus did the following: “He took her by the hand and said to her, ‘Talitha koum!’ (which means ‘Little girl, I say to you, get up!’)” (Mk. 5:41). In Luke 8:55, it is said that her spirit returned to her. This was the obvious proof that the girl was really dead and not just asleep. Jesus then instructed that they give their near-teenager something to eat (Mk. 5:43). “News of this spread through all that region” (9:26). Despite Jesus’ desire for secrecy this story spread like wildfire throughout the whole area. The raising of the dead was no small thing. Long before, the prophets Elijah and Elisha had done similar things (1 Ki. 17:21-22; 2 Ki. 4:33-35). But we remember that it had been over four centuries since such a prophet had appeared in Israel. We can pity all the musicians and wailing women because their scornful unbelief had caused them to miss this wonderful miracle. As Jesus went on from there, two blind men followed him, calling out, “Have mercy on us, Son of David!” Matthew 9:27 This passage has no parallel in Mark and Luke but can be paralleled with the healing of blind men at Jericho in Matthew 20:29-34. [47] Morris states that Jesus did more miracles of healing the blind than any other category. [48] The blind men in these instances cried out to Jesus as the Son of David. Coffman remarks, “The symbolism of this incident is magnificent. Although the learned Pharisees and doctors of religion could not see Christ as the Messiah, or Son of David, these blind people COULD!” [49] The doctors of the law had no doubt forgotten Isaiah 35:5, “Then will the eyes of the blind be opened and the ears of the deaf unstopped” (cf. Isa. 29:18; 42:7). “When he had gone indoors, the blind men came to him, and he asked them, ‘Do you believe that I am able to do this?’ ‘Yes, Lord,’ they replied” (9:28). We have to give these blind men an “A” for persistence. They followed Jesus and it must have been a little difficult since they had no sight. The house they entered was no doubt the house of Simon where Jesus often lodged. “Then he touched their eyes and said, ‘According to your faith let it be done to you;’” (9:29). Jesus had many modes of healing as we see in other miracles. Here it was a simple touch in response to their faith. As we see in all the miracles, faith was the medium, the “spiritual organ of appropriation, the connecting link between our emptiness and God’s fullness.” [50] Here we think of that gospel song written by Bill Gaither in 1963: He touched me, oh He touched me And oh the joy that floods my soul! Something happened and now I know He touched me and made me whole [51] “…and their sight was restored. Jesus warned them sternly, ‘See that no one knows about this.’ But they went out and spread the news about him all over that region” (9:30-31). Jesus healed the blind men and his failure rate remained at zero. Here Jesus continued with his “Messianic Secret” approach to his miracles. He cautioned them not to tell it. In their sheer excitement these two formerly blind men went out and spread the news everywhere. That made Jesus’ ministry more difficult, but we can imagine that there was a little bit of a smile on the Lord’s lips at their great joy and boldness. “While they were going out, a man who was demon-possessed and could not talk was brought to Jesus” (9:32). In many ways this man was similar to the one Jesus would heal later in 12:22. Today many Christians are still biased against demon activity but strangely, the world is quite familiar with it. The Greek word for demon-possessed here is kōphon, meaning dumb, mute and can also mean deaf. [52] Some scholars believe he was both deaf and mute. [53] In the Jewish understanding a demon possessed person in this condition could not be helped. He could not speak, so the name of the demon could not be known and thus not be cast out. [54] “And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, ‘Nothing like this has ever been seen in Israel’” (9:33). Obviously, Jesus did not have to know the name of a demon to cast it out. Often, when Jesus came around the demons started screaming and begging him for mercy. This was something new in Israel. The long-awaited Messiah had come. “But the Pharisees said, ‘It is by the prince of demons that he drives out demons’” (9:34). The miracles of Jesus were so astounding that they could not be denied, even by the religious leaders. The leaders were intent to charge Jesus with blasphemy, but here they themselves were guilty of the grossest blasphemy. They were taking the miraculous works of God and crediting them to the devil. This act brought them very close to committing the unpardonable sin. Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. Matthew 9:35 Some people feel that this was a third Galilee circuit for Jesus and his disciples. [55] In the earlier part of his ministry Jesus focused upon the Jewish people in Galilee and apparently conducted a very thorough ministry among the Jewish towns and villages. We have no record of his visiting the largest cities of Tiberias and Sepphoris. These were Gentile cities and Tiberias was unclean for devout Jews since it was built upon a cemetery. “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (9:36). It seems that Jesus’ great compassion always preceded his great works (14:14; 15:32; 20:34). That should be a lesson and example for workers today. The Greek for having compassion here is esplagchnisthē. The Greeks felt that the seat of all emotions was in the nobler viscera, or the heart, the lungs, the liver and the intestines. The problem with Greek religion was that they did not think their gods had this quality. Rather, they thought them incapable of feeling. [56] This reflects the drastic difference between Greek and Hebrew faiths. Jesus as the Son of God feels deeply about people’s need. His Father feels the same way. As we would say today, it is a “gut feeling.” “Then he said to his disciples, ‘The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field’” (9:37). Jesus knew that the harvest of humanity was getting ripe. Often in the Bible the harvest is used to picture the coming judgment (Isa. 27:12; Hos. 6:11; Joel 3:13). [57] The judgment of AD 70 was fast approaching but today the final judgment is coming near. Now, more than ever, the Lord needs workers to be sent out. The Greek word for “send out” is ekballō. This word means “to drive out, to push out, to draw out with violence or without.” [58] Sometimes God has to really push his people to get them to do what they are supposed to do. Perhaps he is even now pushing on some of us. All believers need to be in prayer about this. We need to daily ask God to send more workers into his fields. These fields are white already unto harvest (Jn. 4:35). Meyer says, “Pray for laborers, and you will become a laborer. Begin as a disciple, and you will become an apostle.” [59] 1. Rousseau and Arav, Jesus &His World, p. 42. 2. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 169. 3. Ibid. 4. Barclay, The Gospel of Matthew, Vol. 1, p. 334. 5. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 9:1-8. 6. Guzik, Matthew, Enduring Word, vs. 9:1-2. 7. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 827. 8. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 9:1-8. 9. Guzik, Matthew, Enduring Word, vs. 9:1-2. 10. Youngblood, Gen. Ed., Nelson’s New Illustrated Bible Dictionary, p. 220. 11. Morris, The Gospel According to Matthew, p. 215. 12. Barclay, The Gospel of Matthew, Vol. 1, p. 335. 13. Utley, Free Bible Commentary, Matthew, v. 9:6. 14. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 177. 15. Utley, Free Bible Commentary, Matthew, v. 9:8. 16. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 9:9-17. 17. Barclay, The Gospel of Matthew, Vol. 1, p. 336. 18. Ibid., p. 337. 19. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 177. 20. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 944. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 177. 22. Guzik, Matthew, Enduring Word, v. 9:9. 23. Barclay, The Gospel of Matthew, Vol. 1, p. 340. 24. https://www.thejc.com/judaism/jewish-words/am-ha-aretz-1.5776 25. Keener, The IVP Bible Background Commentary, New Testament, p. 70. 26. Morris, The Gospel According to Matthew, p. 221. 27. Barclay, The Gospel of Matthew, Vol. 1, p. 341. 28. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 45. 29. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 9:13. 30. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 182. 31. Barclay, The Gospel of Matthew, Vol. 1, p. 343. Keener adds: “Wedding feasts required seven days of festivity; one was not permitted to fast or engage in other acts of mourning or difficult labor during a wedding feast.” (Keener, p. 70). 32. Replacement Theology, also known as Supersessionism, is the belief that the church has replaced Israel entirely in the plan of God. There is no longer a purpose for Israel, since the church has now become the chosen of God. Replacement Theology has become very popular today in many liberal church circles as well as among some evangelicals. It is popular despite the numerous verses in the Bible that speak of Israel’s future prominence and glory. 33. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 828. 34. Barclay, The Gospel of Matthew, Vol. 1, p. 345. 35. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 45. 36. Barclay, The Gospel of Matthew, Vol. 1, p. 346. 37. Coffman, Coffman Commentaries on the Old and New Testament, v. 9:17. 38. Barclay, The Gospel of Matthew, Vol. 1, pp. 350, 51. 39. William F. Arndt &F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: The University of Chicago Press, 1957), p. 723. 40. Guzik, Matthew, Enduring Word, vs. 9:18-19. 41. Barclay, The Gospel of Matthew, Vol. 1, p. 354. 42. Wiersbe, The Wiersbe Bible Commentary, NT, p. 30. 43. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 189. 44. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ v. 9:22. 45. Barclay, The Gospel of Matthew, Vol. 1, p. 352. 46. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 189. 47. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 162. 48. Morris, The Gospel According to Matthew, p. 232. Barclay adds: “In particular the swarms and clouds of unclean flies carried the infections which led to loss of sight.” (Barclay, p. 357). 49. Coffman, Coffman Commentaries on the Old and New Testament, v. 9:27. 50. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 9:29. 51. https://genius.com/Gaither-vocal-band-he-touched-me-lyrics 52. Arndt &Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 463. 53. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 46. 54. Guzik, Matthew, Enduring Word, vs. 9:32-34. 55. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 945. 56. William Barclay, More New Testament Words (London: SCM Press Ltd., 1958), pp. 156-58. 57. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 179. 58. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 9:37. 59. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 9:35-38. Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness. Matthew 10:1 Morris says, “The other gospels have no parallel to this charge as a whole, but there are parallels to most parts of this section it in a number of places.” [1] We see some close parallels in Mark 3:13-19; 6:7-13 and Luke 9:1-6. Of course, there is a listing of disciples also in Acts 1:13. Barker and Kohlenberger note that this is the first explicit mention of the “Twelve” in this gospel. [2] The disciples are however previously mentioned in 5:1; 8:23, 25; 9:10-11, 19, and 37. We might note that this is a very special group of representatives. Only Matthias will be added to this group after the betrayal and death of Judas (Acts 1:26). Later Paul will come on in a special role as the apostle to the Gentiles (Rom. 1:1; 11:13; Gal. 1:1). Then others will serve the growing church as apostles in a much lesser sense. Others, including Paul, would not have the necessary qualifications for this group, of being with Jesus throughout his ministry and of witnessing the resurrection (Acts 1:21-22). The number twelve has a certain uniqueness and surely corresponds to the twelve tribes of Israel (19:28). Osborne says, “…These were the righteous remnant chosen out of the apostate nation and given a twofold responsibility: (1) to represent the nation before God; (2) to reach the nation for God.” [3] These disciples were sent forth with the authority of Jesus. It was customary in that culture for a sent representative to go with the full authority of the sender. [4] It is clear in other places that this authority was not an automatic thing but was maintained by prayer, devotion and closeness to the Master (cf. Matt. 17:19-20; Mk. 9:29). [5] We note that authority was given over all diseases. We also note that demon possession is distinguished from disease. Demons are not always involved with diseases. [6] “These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John;” (10:2). So the Twelve disciples or learners (Gk mathētas) are now becoming apostles (Gk. apostolos) by being “sent out” by Jesus. The disciples are usually listed in three groups of four people each, with Simon Peter listed first and Judas Iscariot listed last. While Peter heads the first group, Philip heads the second and James the Son of Alphaeus heads the third. We notice that the disciples are mentioned by twos. The Bible did require two witnesses for any serious matter (Deut. 19:15). Jesus also sent the disciples out to minister in pairs (Mk. 6:7), no doubt so that one could help the other and that together they should have a better return (Eccl. 4:9). The first group is made up of Peter, Andrew, James and John. Simon Peter also had the name of Cephas (Aram. kepha) meaning a rock (Jn. 1:42). This name when translated into Greek became Petros, also meaning a rock. [7] We know that Peter was not the first disciple chosen. In fact, his brother Andrew, who had been a disciple of John the Baptist (Jn. 1:41-42), introduced him to Jesus. Christian tradition tells us that Simon Peter eventually gave his life as a martyr in Rome sometime around the mid AD 60s. James and John were fishing partners of Peter and may have been distant cousins to Peter and Andrew. At some point Jesus gave nicknames to James and John. Perhaps it was after the episode when they wanted to call fire down on the cities of Samaria that had rejected Jesus (Lk. 9:52-55). He began to call them Boanerges (Sons of Thunder). James became the first martyr among the disciples in AD 44, and John outlived them all, perhaps being the only disciple to die a natural death. [8] “Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him” (10:3-4). The second group is headed up by Philip and includes Bartholomew, Matthew and Thomas. Philip was one of Jesus’ earliest disciples. He is often confused with Philip the “deacon” whom we meet in Acts 6:5 and 8:26-40. [9] The church father Clement of Alexandria mentions that both Philip and Peter were fathers of children. [10] Bartholomew is generally identified with the Nathanael of John 1:43-51 and 21:2. It is thought that he might have had a Hebrew name like Nathanael bar Talmai. [11] Thomas apparently had the Hebrew name of Didymus or “twin” (cf. Jn. 11:16; 20:24; 21:2). He gained a sort of infamy in Christian circles by doubting that the Lord Jesus was resurrected and that he had appeared to the other disciples (Jn. 20:22-28). Christian tradition associates him with establishing the church of India. [12] Matthew lists himself last in this second group. Matthew is also known as Levi (cf. Mark 2:14; Lk. 5:27-29). Of course, Matthew was a publican or tax collector. He illustrates the breadth of diversity in the disciples. Barclay says that if Simon the Zealot had met Matthew anywhere else than in company with Jesus he would likely have stuck a dagger in him. [13] With a name like Levi it is likely that Matthew came from the Tribe of Levi or the priestly tribe. It is amazing how far Israel had fallen from God’s original holy norms. James the Son of Alphaeus heads up the third group. We should note how the first two groups are always stable in the various listings, but the third group has some seeming differences. Thaddaeus who appears in Matthew and Mark’s listings (Mk. 3:18) does not appear in Luke’s listing or in Acts. Instead we have Judas son of James mentioned (Lk. 6:16). It is likely that the two were one and the same. [14] Simon the Canaanite (Mk. 3:18 KJV – his name meaning “zealous”) is mentioned in Mark and in Matthew. He shows up as Simon the Zealot (Zelotes) in Acts 1:13 and in Luke 6:15. The two are obviously the same. Commentators often think that Simon at one time was a member of the Zealot party, which violently opposed Rome and had been in existence since about AD 6. Judas Iscariot is always listed last, except in Acts, where he is already dead. His Hebrew name could mean man of Kerioth. This was a small city in Judea. That being the case, he was the only disciple who was non-Galilean. [15] He was the keeper of the money bag and John would later say that he was a thief and stole from it (Jn. 12:6). In a spiritual sense Judas may have represented Judah or the Jews who almost wholly rejected Jesus. In Hebrew there is really no difference between Judas, Judah or Jew. Interestingly, there is a move today among the Messianic Jews (Jewish Christians) of Jerusalem and Judea to somehow redeem the discipleship that Judas lost by their own extreme devotion and discipleship to the Lord Jesus. [16] The listings of the apostles can be a little tricky. There were two Simons, two Jamses and two Judases, [17] along with several variations of names. Many Jewish people in those days had at least two names. [18] We do not have a lot of details on these very important men. Osborne suggests that we do not have impressive details because there were not many impressive details available. [19] These men were very common folks. However, the early church father Lactantius (c. 320) says of them: “For the next twenty-five years (until the beginning of the reign of Emperor Nero), they busied themselves in laying the foundations of the church in every province and city.” [20] Barclay says, “Jesus chose these men, not only for what they were, but also for what they were capable of becoming under his influence and in his power.” [21] These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel.” Matthew 10:5-6 The word for instructions is the Greek paraggellein. This word was regularly used for giving an imperial command. Jesus was a king dispatching ambassadors into the world. They were to carry out his orders. [22] Jesus instructed them to go only to the House of Israel in their initial ministry. The Gentiles and Samaritans would come later. Mark, who wrote primarily to the Gentiles does not mention this instruction. The principle of going first to the Jews is not only seen in Jesus’ ministry but in Paul’s (cf. Acts 13:5, 44-48; 14:1; Rom. 1:16). This is the first mention of Samaritans in Matthew so it would be well if we understood a little about them. When the ten northern tribes were conquered by King Shalmaneser V in 722 BC, many of the people were deported and other peoples were brought in to live in their land. These foreigners intermarried with the few Israelites that remained. While there was some worship of the True God, there was also the syncretistic worship of pagan gods. These Samaritans sought to join with Nehemiah in rebuilding the temple but they were rebuffed. Eventually they built their own temple on Mt. Gerizim. This temple was destroyed by the Jewish leader John Hyrcanus in 109 BC. Thus there were very strong resentments and even hatreds between the Jews and Samaritans. [23] Keener remarks, “Galilee was surrounded by Gentile regions except in the south, where it shared borders with Samaria.” [24] In 9:36, Jesus had already noted how the people were like sheep without a shepherd. This picture was as old as Israel. Often the prophets had remarked that Israel was a nation of straying sheep (Is. 53:6; Jer. 50:6; cf. Ezek. 34:1-16). Those who have had experience with sheep know that they are rather dumb animals. They can wander away from the shepherd and the fold and seemingly have no idea how to return. The people of Israel, like straying sheep, had forgotten their resting place. Their evil shepherds had actually caused them to wander away (Jer. 50:6). “As you go, proclaim this message: ‘The kingdom of heaven has come near.’ Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give” (10:7-8). The disciples, or rather apostles, were sent forth to preach the message of the kingdom of heaven. Matthew, being Jewish and writing mostly to a Jewish community, substituted kingdom of heaven for kingdom of God. The Jewish people when possible try not to use “God” in their writing as we have previously mentioned. We have essentially lost the kingdom message today (see our remarks on 5:3; 6:33). However, it apparently will be recovered and preached in the end days (Matt. 24:14). The apostles went forth wielding the power of the Lord in healing all manner of sickness and in casting out demons. Some today would like to “demythologize” the Bible by removing all the miracles. Kretzmann says about this, “…To separate the miraculous element from the gospel-accounts, is to take away the essence of the gospel-narrative.” [25] France adds, “Their mission is an extension of his, for which they are vested with his authority.” [26] They were instructed to freely give because they had freely received. This idea of ministering freely was deeply embedded in Judaism. Barclay says, “A Rabbi was bound by law to give his teaching freely, and for nothing; the Rabbi was absolutely forbidden to take money for teaching the law which Moses had freely received from God.” [27] The great Hillel said: “He that makes worldly use of the crown shall perish. Thus thou mayest learn that he that makes profit out of the words of the Law removed his life from the world” (Mishnah, Abot 4: 5). Barnes seeks to clarify the realm of remuneration saying: “…That is, they were not to sell their favors of healing, preaching, etc. They were not to make a money-making business of it, to bargain specifically to heal for so much, and to cast out devils for so much. This, however, neither then nor afterward precluded them from receiving a competent support. See Luke 10:7; 1 Corinthians 9:8-14; 1 Timothy 5:18.” [28] Blomberg adds: “There are scriptural paradigms for missionary and ministry activity that recognize dependence both on others’ support on one’s own resources earned through a different trade (cf. 1 Cor. 9:1-18; Phil. 4:10-19).” [29] “Do not get any gold or silver or copper to take with you in your belts— no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep” (10:9-10). The ministry of the apostles was urgent and they were to go without preparation for the journey. They could procure or take no funds of silver or small coins in their belts. Their belts (Gk. zōnas), were girdles or sashes that were folded in such a way to carry money. In other words they had to go as they were without making any extra preparation. The bag was possibly a knapsack. [30] They were to take nothing extra for the trip. France comments: “The well-known discrepancy over the staff (Mk. 6:8 specifically allows them to carry one) may arise from the difference in the verbs: the Matthaean version forbids the acquisition of a staff for the journey, while the Marcan allows them to take (only) the one they already possess…Sandals and staff were normally essential for travelling …the forbidden sandals were perhaps, like the second tunic, a spare pair procured for the journey.” [31] Gospel preachers were to be supported by their hearers and by the mercy of God upon them. Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. As you enter the home, give it your greeting. If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. Matthew 10:11-13 My wife and I have friends who make several trips each year from the US to India and surrounding countries to do mission work. It seems that missionaries today are learning to depend upon this verse in a new way. When our friends enter a new pagan village, they pray for a “man of peace” to help open the village doors for them. One Baptist missionary upon approaching a seemingly hostile village prayed for a man of peace and then started his stopwatch. It took only three and one-half minutes for the man of peace to appear. The kind gentleman gave him and his company a meal and then introduced them to the village elders. Soon the whole group became believers in the Lord and the village was opened up to Christianity. [32] We realize that Cornelius of Acts 10 was such a man of peace who opened the gospel to Gentiles. Public lodging was pitifully poor in those days. The lodges were more or less “hotbeds of piracy and prostitution.” [33] Of course, the apostles carried not a penny on them to pay for such lodging anyway. They were counting on the grace of God and upon Middle Eastern hospitality. France notes how according with eastern tradition the guest, though a complete stranger, has rights to provision and protection (cf. Gen. 18:1-8; 19:1-8; Jud. 19:15-24). [34] Obviously, the worthy person was that one who was willing to roll out the welcome mat for the travelers. They, in turn, were to give their greeting of peace upon the people and upon the home (cf. Lk. 10:5). “If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet” (10:14). On later occasions we see the disciples reacting in just this manner (cf. Acts 13:51; 18:6). The shaking dust off the feet was a Jewish custom already in existence. The Jews looked upon all Gentile lands as unclean. Therefore, when they returned to Israel from Gentile countries they would stop and shake the dust off their feet before entering Israel. [35] When the disciples shook the dust off their feet it meant that they had discharged their duty and would say nothing further. It was a show of extreme contempt for that area and its people. Such folks would have to answer to God. [36] This may sound strange to our ears today. However, in ancient times the action of one person or persons could affect a whole community. There was a sense of corporate solidarity that has been lost today. [37] “Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town” (10:15). The cities of Sodom and Gomorrah were wicked indeed. They were guilty of the awful sin of homosexuality and of shirking their responsibility of hospitality to strangers (see Genesis Ch.19). Yet, they had never heard the wonderful message of Jesus and his kingdom. “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves” (10:16). Since Genesis 3:1, the serpent has been a symbol of wisdom and cunning. Doves on the other hand are symbols of innocence. People will quickly kill a snake but few will kill an innocent dove. [38] However, in Texas and a few other western US states there is a dove hunting season. Sheep are helpless creatures dependent upon the shepherd for their welfare and survival. We must not forget this picture as we go out to labor for the Lord. We must go in humility always depending upon him. Yet, France says we are not to be gullible simpletons. [39] We are to be humble, and innocent but wise and shrewd in dealing with evil people. Be on your guard; you will be handed over to the local councils and be flogged in the synagogues. Matthew 10:17 Jesus did not try to deceive his followers but rather told them the stark truth. It would be costly to be his follower. Jesus was intent upon telling people the truth while people naturally like to believe lies. The truth was unpopular back then and it is unpopular today. It is sad, but the truth at times is even unpopular for God’s own people. The followers of Jesus would even be flogged in their own synagogues (cf. 23:34; Acts 5:40). The synagogue floggings were the traditional thirty-nine lashes (2 Cor. 11:24). [40] After the Dunkirk debacle, and as World War II developed, English Prime Minister Churchill spoke to the people and told them the stark truth. He offered the country only “blood, sweat and tears.” [41] Jesus made a similar offer, a cross of suffering that each believer would have to bear. It is surely interesting that the Greek word for witness (martus) is the word from which we get martyr. [42] Jesus knew that there would be a Jewish persecution of Christians, just as the Jews had persecuted him. The church in Jerusalem was heavily persecuted with the martyrdom of Stephen and later of the Apostle James. Eventually James the Just, leader of the church and half-brother of Jesus was martyred by the Jews. Others were mistreated and imprisoned. Wherever Paul went preaching in the Gentile world, the Jews were ever at his heels trying to undo his work. He was imprisoned, beaten and even stoned at the instigation of the Jews. The persecution by Jews and others would go on through the centuries. The early Christian father Tertullian reports around AD 195: “You put Christians on crosses and stakes…We are cast to the wild beasts…We are burned in the flames…We are condemned to the mines…We are banished to islands.” [43] He says, “With our hands thus stretched out and up to God, rend us with your iron claws, hang us up on crosses, wrap us in flames, take our heads from us with the sword, let loose the wild beasts on us – the very attitude of a Christian praying is one preparation for all punishment.” [44] “On my account you will be brought before governors and kings as witnesses to them and to the Gentiles” (10:18). It must have sounded frightening for these simple fishermen that they would be brought before governors and kings. Yet, it happened just as Jesus said it would. These many appearances before potentates are catalogued in scripture (cf. Acts 4:1-22; 5:17-41; 6:12 – 8:3; 12:1-19; 16:19-40; 21:27-33; 25:11-12). “But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you” (10:19-20). The Bible assures us that the Holy Spirit who lives within the believer would bring to memory all those things they had learned from Jesus (Jn. 14:16, 26). With hands and feet in chains it would be hard to compose a few notes for a speech anyway! Utley warns us that this may not be used as a proof text for lazy preachers who fail to study before their sermons. [45] Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. Matthew 10:21 Barclay relates a tragic story that happened during World War II: “In Hitler’s Germany a man was arrested because he stood for freedom. He endured imprisonment and torture with stoic and uncomplaining fortitude. Finally, with spirit still unbroken, he was released. Some short time afterwards he committed suicide. Many wondered why. Those who knew him well knew the reason – he had discovered that his own son was the person who had informed against him. The treachery of his own flesh and blood broke him in a way that the cruelty of his enemies was unable to achieve.” [46] Wiersbe comments, “The three institutions that God established in this world are the home, human government, and the church. In the last days, all three of these institutions will oppose the truth instead of promote it.” [47] We remember how Jesus’ own family seemed to stand against him and how he was severely persecuted in his own town of Nazareth, even by his former neighbors (Lk. 4:28-30). [48] It seems that the most bitter persecution on earth is that which comes from family members and friends. “You will be hated by everyone because of me, but the one who stands firm to the end will be saved” (10:22). Because of their fallen and sinful state, people hate God and they hate the Bible. But most of all they hate Jesus Christ and regularly curse him. This has been true in every century and will become more the case as the last days approach. Today we are told that 80 percent of all discrimination in the world targets Christians. [49] Now as Islam rises on the global scene Christians are especially threatened. Author Raymond Ibrahim says, “More than any other religion, Christianity is Islam’s historical enemy. Converting to Christianity is seen as something of a double betrayal.” [50] Ibraham cites a 2010 Pew Research Center poll which found that 84 percent of Egyptian Muslims believe those who leave Islam should be killed.” [51] We need to pay special attention to Jesus’ words, “the one who stands firm to the end will be saved.” This seems to fly in the face of the easy-going “once saved always saved” doctrine that is prevalent in today’s church. There is a sense in which this is true from God’s perspective, but it can never be taken for granted from our perspective. Christians often neglect the important doctrine of perseverance. Simply, we must endure to the end to be saved. However, it is the hand of God that keeps us from falling and preserves us to the end (Jude 1:24-25). Utley says about this subject: “The doctrine of the ‘perseverance’…is as biblical as ‘the security of the believers!’ (cf. Matt. 24:13; Gal. 6:9; Rev. 2:7, 11, 17, 26; 3:5, 12; 21:7). We must affirm both truths, even though they cause doctrinal tension! Doctrines are given in tension-filled relationship to other doctrines, not isolated truths.” [52] “When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes” (10:23). This scripture tells us something very important about persecution and even martyrdom. We are not to seek it. In fact, we are to try our best to escape it if possible. We might say a word here about the so-called Islamic “martyrdom,” which is so sought after. It is not martyrdom at all. To be a martyr one gives his or her life for the sake of Christ and others. In Islamic “martyrdom” one seeks to destroy oneself and as many others as possible. It seems that some of the early Christians were seeking martyrdom. Ignatius (c. 105) said: “Allow me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God so let me be ground by the teeth of the wild beasts – so that I may be found to be the pure bread of Christ.” [53] Tertullian said around 212, “Condemnation gives us more pleasure than acquittal.” [54] We must not seek persecution or martyrdom but we should flee if possible. This is not seen as a cowardly type of fleeing but one of prudence so that our ministry may continue. Pfeiffer and Harrison say, “Martyrdom was not to be sought; reasonable care for life was to be taken.” [55] The remainder of this verse is quite perplexing. Barker and Kohlenberger say, “This verse is among the most difficult in the New Testament.” [56] Jesus seems to be saying that the disciples will not be able to take the gospel to the whole of Israel before he returns. The disciples apparently did not reach all of Israel until the disaster of AD 70 overtook them. After that, Israel was largely dispersed to the nations once more. Today, it may be possible to understand this verse, since Israel is once again restored to the land. That restoration largely happened in the latter half of the twentieth century. In that time, many scores of Israeli cities were founded and settled. Today the population of Israel is rapidly approaching ten million people and the nation is largely unreached with the gospel. Israel is an exceedingly difficult mission field and progress is painfully slow. No doubt the Lord will return before all of Israel is reached with the gospel. The student is not above the teacher, nor a servant above his master. Matthew 10:24 As we have seen, a disciple is a learner or a student. Here, Jesus makes plain that a student is not above his teacher. Whatever happens to the teacher will also likely happen to the student. Jesus is still talking about persecution for one’s faith. Osborne notes that in pagan cultures the servant went to war right along with his master. [57] No doubt, teachers and students have had to fight together in the military ranks. Therefore, as Jesus was persecuted so will we be persecuted. “It is enough for students to be like their teachers, and servants like their masters. If the head of the house has been called Beelzebul, how much more the members of his household!” (10:25). In Bible times the god of Ekron was called Baalzebub (also Baalzebul), meaning “lord of the house” or “lord of the high place” (2 Ki. 1:2, 3, 16). It seems that the Hebrews took the name, and by changing a letter or two gave it the contemptuous title of “lord of flies” or “lord of dung.” [58] In time, this name began to be applied to the prince of demons (Mt. 12:24; Lk. 11:15) and it even became identical with Satan. [59] We know that the Jews were saying that Jesus received his power from Beelzebul (cf. 12:24). This was a horrible and deadly insult to Jesus. Of course, people are likely to say the same thing about us. We know recently how some conservative Christians have charged Spirit-filled believers with doing the work of the devil. So do not be afraid of them, for there is nothing concealed that will not be disclosed, or hidden that will not be made known. Matthew 10:26 It appears in this section that Matthew gathers material from a number of parallels scattered all over the Synoptic Gospels. [60] Here he deals with the problem of fear in the believer’s life. It was said of the great reformer John Knox as they buried him: “Here lies one who feared God so much that he never feared the face of any man.” [61] Oswald Chambers once said, “The remarkable thing about fearing God is that when you fear God you fear nothing else, whereas if you do not fear God you fear everything else.” In this present evil age the workers of iniquity have many evil devices. They have snares hidden for the righteous and they shoot from the shadows at believers (Psa. 11:2). We are not to fear them or their devices. My wife is a prayer warrior and she prays continually that all secret things will be revealed. So far as our government is concerned she seems to have had a lot of success lately. “What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs” (10:27). In ancient Israel most rooftops were flat and people spent a lot of time relaxing and even sleeping on them. The rooftops made excellent places from which people could make announcements to the community. [62] The Christian Broadcasting Network was founded by sheer faith in 1960, with the idea of “shouting it from the housetops,” speaking of the gospel. The idea was to use the housetops of the US and the ubiquitous television antennas for gospel receptacles. The Lord blessed this adventure of faith so that they are now reaching 154 countries in 76 different languages. Their religious programing was viewed by 376 million people in 2017. Their prayer and response center recorded 2.9 million calls and recorded more than 21,000 professions of faith in Jesus. [63] That is indeed an excellent example of shouting it from the housetops. “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell” (10:28). God does not want us to be afraid of anything of anybody. He wants us only to fear him and serve him. I must admit that I misunderstood this verse for a long time. Somehow, I thought the verse referred to the devil who could cast us into hell. Morris says, “Jesus speaks of ‘authority’ to cast into hell, and authority that only God has. The Bible never says that believers are to be afraid of Satan.” [64] The old hymn A Mighty Fortress Is Our God was written by Martin Luther in 1529. The great fourth verse says: Let goods and kindred go, this mortal life also; the body they may kill: God’s truth abideth still; his kingdom is forever! [65] The Bible looks at the body and soul as a unity. Where the Greeks were concerned with only the soul and its spiritual future, the Hebrews were concerned with both body and soul. The biblical concept is that not only the soul will be saved but that the body will be saved and resurrected into a new physical/spiritual person, like the resurrected body of Christ. Sometimes we speak of getting souls saved but this is certainly not the whole program of God. The body and soul of the departed saint are only separated until the resurrection. [66] Blomberg adds, “…body and soul are closely united, and God will eventually reunite them in the resurrection body.” [67] So the very worst that people can do is to kill the body. The worst that God can do is to destroy the body and soul of the unbeliever in hell. [68] We must not think of this destruction as annihilation. “Jesus is speaking of the destruction of all that makes for a rich and meaningful life, not of the cessation of life’s existence.” [69] The Bible is clear that the destruction of hell or Gehenna is eternal in its nature. “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care” (10:29). The sparrow was a very common and cheap little bird that was sometimes used as food for the poor. A sparrow could be purchased in the markets for a penny, or about 1/16 of a denarius. [70] That is about 1/16 of a day’s wage. Luke even tells us that two coins could buy five sparrows (12:6). Apparently they were so cheap that the seller would throw in some extra ones. Sparrows were almost a worthless nuisance but not one could fall to the ground without the heavenly Father noticing it. Morris says, “If God is interested in the smallest of his created beings, he is also interested in the smallest details of the people he has made in his own image…” [71] “And even the very hairs of your head are all numbered” (10:30). This is astounding information! Not only is the Heavenly Father concerned about a fallen sparrow he is also concerned about one of our fallen hairs. Bengel notes how we do not even notice our own hairs but we pull them out in wads on our combs. [72] “So don’t be afraid; you are worth more than many sparrows” (10:31). Each person is made in the image of God and is therefore very precious. If God cares for sparrows then he will certainly care for us. This is the standard Jewish “how much more” or qal va homer argument. [73] Barker and Kohlenberger say, “…that God’s sovereignty over the tiniest detail should give us confidence that he also superintends the larger matters.” [74] Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. But whoever disowns me before others, I will disown before my Father in heaven. Matthew 10:32-33 The evangelist Billy Graham often said in his crusades that when Jesus calls a person he calls that person publicly. Most all professions of faith in Jesus have to be made before an assembly, a church or at least other people. Then, the convert must acknowledge Jesus by a public baptism. There is really no secret discipleship. If we confess Jesus he will confess us. If we disown Jesus he will disown us. It is just that simple. Guthrie says, “Open confession is an essential mark of discipleship (cf. Rom. 10:9-11).” [75] “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword” (10:34). How incredible this sounds! The Prince of Peace came to earth to bring a sword. Barclay says, “Nowhere is the sheer honesty of Jesus more vividly displayed than it is here.” [76] When we become followers of Jesus we become a part of his vast army and his army is involved in an awesome struggle against Satan and his forces. When we join Jesus we go to war! We have great peace on the inside but great struggle on the outside. There is much evidence in the Bible that war or struggle will become more intense as we draw near to the last days. “For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household’” (10:35-36). Jesus dealt to some degree with the gospel and family relationships in verse 21. Now he deals with the subject again by quoting Micah 7:6. France comments, “The sword Jesus brings is not here military conflict…[but] a sharp social division which even severs the closest family ties.” [77] This sharp conflict is especially seen today when members of Moslem families become Christians. It is quite customary for their own father or brothers to slit their throat or otherwise murder them. Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Matthew 10:37 Loving and honoring parents is one of the foremost duties of Judaism. [78] The command to love and honor parents is stated plainly in the fifth commandment of Exodus 20:12. Yet, the love and respect of parents must not come before the love of Christ. In the past, before mass transit and mass communications, Christian missionaries would sometimes leave their families never to see them again. “Whoever does not take up their cross and follow me is not worthy of me” (10:38). Jesus did not have to draw people a picture of the cross, because every Israelite was thoroughly familiar with this horrible instrument of death. On one occasion the Roman commander Varus publicly crucified two thousand Jewish rebels at one time (Josephus. Antiq. 17.10.10). The cross was an old Phoenician device for crucifixion that was taken over by the Romans. The cross was designed to keep a person in excruciating pain over a period of several days before death would at last mercifully come. [79] Of course, after Jesus’ own crucifixion the idea of the cross was graphically clear to all the disciples. “Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (10:39). There is an old and basic human principle of offering one’s life for another: Years ago, a young mom was making her way across the hills of South Wales, carrying her tiny baby in her arms, when she was unexpectedly overtaken by a blinding blizzard. Swirling sheets of snow blanketed the hills. Black fog turned day into night, and she knew she could not reach her destination. Slowly, deliberately, she removed each piece of her outer clothing and bundled her baby boy snugly, first in her hat, gloves, and scarf, then in her sweater and heavy coat. Exhausted, by the wind and cold, the young woman eventually fell, unable to get up and continue walking. Still she managed to hold her child to her chest, protecting him from the cold with her body. When the blizzard subsided, searchers found her buried beneath a mound of snow, but as the rescuers lifted her frozen body, they heard a faint cry. As they unwrapped layer upon layer of protective covering, to their great surprise and joy, they found a baby boy, alive and well! This mother had given her life for the son she loved. Years later that child, David Lloyd George, became prime minister of Great Britain and one of England’s greatest statesmen. [80] Jesus willingly gave his life for all of us. He died on a cruel cross to pay the price of our sin with his precious blood. Is it too much for us to offer our lives in service to him? The Bible promises that if we cling to our lives selfishly we will lose them in the end. However, if we give our lives to the Master we will not only gain our lives but we will gain everything else worth having. Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me. Matthew 10:40 The early church had many traveling ministers – apostles, prophets and teachers. It was important for every little house church to open its door and its heart to these special people. Many times they probably did not know that they were welcoming Christ. This sometimes described as a four-way partnership of God, Jesus, the host and the guest. We might say that hospitality is at the very heart of Christianity. Unfortunately, with our hurry-up world, hospitality is becoming a lost art. Matt Walsh says of the present situation: “Our society seems to be constructed specifically to distract us from caring about important things.” [81] “Whoever welcomes a prophet as a prophet will receive a prophet’s reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person’s reward” (10:41). When we think of a prophet’s reward we might think of that poor desperate woman of Zarephath. Because of the great famine, she and her son were about to starve to death. The woman only had a tiny supply of flour and oil left. With it she was gathering some sticks so she could bake one last loaf of bread. She and her son would eat it and then they would die of hunger. At that moment the prophet Elijah appeared. He asked her to first give him a piece of bread and then she and her son could eat what was left. Elijah then told her that the jar of flour and the jug of oil would not run out until the Lord sent rain once again. The woman believed the prophet and did as he instructed. Sure enough, her supply of oil and flour never ran out until the rains came. That is an example of a prophet’s reward (1 Ki. 17:7-16). Many times when we bless others we end up getting blessed. The woman at the well, despite her initial prejudices, decided to give Jesus a drink. In return, he gave her living water that would save her and many others in her small Samaritan town (Jn. 4:7-42). “And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (10:42). Commentators generally feel that this represents an act of the smallest kindness. It certainly would be so in our society. However, getting a cup of water was not an easy thing in the arid Middle East. We can only imagine how difficult it was to get a cup of cold water. It might actually require a trip to the city well in the burning noonday sun. Since cold water was much preferred for drinking, [82] this verse may speak of that little extra something we add to our act of kindness. The hot trip will be well worth it if we are doing it for one of God’s elect, for it is God who will return the act. 1. Morris, The Gospel According to Matthew, p. 241. 2. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 47. 3. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 197. 4. Keener, The IVP Bible Background Commentary, New Testament, p. 72. 5. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 168. 6. Utley, Free Bible Commentary, Matthew, v. 10:1. 7. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 198. 8. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 169. 9. Ibid. 10. Roberts &Donaldson, Eds., The Ante-Nicene Fathers, Vol. 2, p. 179. 11. Guzik, Matthew, Enduring Word, vs. 10:1-4. 12. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 169. 13. Barclay, The Gospel of Matthew, Vol. 1, p. 368. 14. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 169. 15. Ibid., p. 170. France adds: “Iscariot…has also been explained as meaning ‘traitor’; assassin’; ‘carrier of the leather bag’; or ‘redhead’!” (France, p. 181). 16. Asher Intrater, Alignment (Frederick, MD: Revive Israel Media, 2017), pp. 89-90. 17. Dr. Bob Utley, Free Bible Commentary, Commentary on Luke, 2016, v. 6:14. http://www.freebiblecommentary.org/new_testament_studies/ 18. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 898. 19. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 200. 20. Roberts &Donaldson, Eds., The Ante-Nicene Fathers, Vol 7, p. 301. 21. Barclay, The Gospel of Matthew, Vol. 1, p. 368. 22. Ibid., p. 372. 23. Douglas &Tenney, The New International Dictionary of the Bible, pp. 888-890. 24. Keener, The IVP Bible Background Commentary, New Testament, p. 72. 25. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 10:7-8. 26. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 183. 27. Barclay, The Gospel of Matthew, Vol. 1, p. 376. 28. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 10:8. 29. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 172. 30. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 10:9-15. 31. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 184. Pfeiffer and Harrison expand: “They were not to procure extra coats, extra sandals, nor a staff (though they might use the sandals and staff they already had, Mk. 6:8-9).” (Pfeiffer and Harrison, p. 946). 32. Ethnic Harvest. http://www.ethnicharvest.org/links/articles/bridges_man_of_peace.htm 33. Blomberg, The New American Commentary, Vol. 22, Matthew, pp. 172-73. 34. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 184. 35. Morris, The Gospel According to Matthew, p. 250. 36. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, pp. 204, 205. 37. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 173. 38. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 10:16. 39. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 186. 40. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 829. 41. Barclay, The Gospel of Matthew, Vol. 1, p. 385. 42. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 206. 43. Roberts &Donaldson, Eds., The Ante-Nicene Fathers, Vol 3, p. 36. 44. Ibid., p. 42. 45. Utley, Free Bible Commentary, Matthew, v. 10:18. Coffman adds: “Paul himself studied diligently and placed a very high priority upon his books, ‘especially the parchments’ (2 Timothy 4:13).” (Coffman, v. 10:19). 46. William Barclay, The Gospel of Mark, The New Daily Study Bible (Louisville: John Knox Press, 1975, 2001), pp. 364-365. 47. Wiersbe, The Wiersbe Bible Commentary, NT, p. 32. 48. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 10:21. 49. John L. Allen Jr., The Global War on Christians, p. 33. 50. Raymond Ibrahim, Crucified Again: Exposing Islam’s New War on Christians (Washington: Regnery Publishing, Inc., 2013), p. 109. 51. Ibid., p. 122. 52. Utley, Free Bible Commentary, Matthew, v. 10:22. 53. Roberts &Donaldson, Eds., The Ante-Nicene Fathers, Vol 1, p. 75. 54. Ibid., Vol 3, p. 105. 55. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 946. 56. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 50. 57. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 210. 58. Morris, The Gospel According to Matthew, p. 259. 59. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 946. 60. Morris, The Gospel According to Matthew, p. 261. 61. Barclay, The Gospel of Matthew, Vol. 1, p. 398. 62. Keener, The IVP Bible Background Commentary, New Testament, p. 74. 63. Christian Broadcasting Network (CBN). http://www1.cbn.com/cbn-partners 64. Morris, The Gospel According to Matthew, p. 262. 65. Wiersbe, The Wiersbe Bible Commentary, NT, p. 32. 66. Keener, The IVP Bible Background Commentary, New Testament, p. 74. 67. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 177. 68. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 211. 69. Morris, The Gospel According to Matthew, p. 263. 70. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 178. 71. Morris, The Gospel According to Matthew, p. 264. 72. Ibid., Citing Bengel. 73. Keener, The IVP Bible Background Commentary, New Testament, p. 74. 74. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 52. 75. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 830. 76. Barclay, The Gospel of Matthew, Vol. 1, p. 405. 77. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 192. 78. Keener, The IVP Bible Background Commentary, New Testament, p. 75. 79. Utley, Free Bible Commentary, Matthew, v. 10:38. 80. Linda Dillow, Satisfy My Thirsty Soul (Colorado Springs: Nav Press, 2007), pp. 122-123. 81. Matt Walsh, The Unholy Trinity, Blocking the Left’s Assault on Life, Marriage, and Gender (New York: Crown Publishing Group, 2017), p. 224. 82. Keener, The IVP Bible Background Commentary, New Testament, p. 75. After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee. Matthew 11:1 Commentators feel sure that this verse should be connected with the previous chapter. [1] So far in Jesus’ ministry, he has encountered only brief hostility (9:3), but chapters 11 through 13 will see this hostility steadily rise. Jesus was simply not the kind of Messiah that some people had expected. [2] “When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples to ask him, ‘Are you the one who is to come, or should we expect someone else?’” (11:2-3). It was even possible that John had some misgivings about Jesus. Some may wonder how John got in prison. John had preached strongly on righteousness and had called upon everyone to repent. However, at that time Herod Antipas, tetrarch of the Galilee, traveled to Rome and seduced his brother’s wife. He returned to Galilee and promptly dismissed his own wife and then married her. John rebuked Antipas publicly and it was never safe to rebuke an eastern despot. Antipas then threw John into prison. [3] According to the historian Josephus, John was placed in the prison at Machaerus, east of the Dead Sea (Josephus. Antiq. 18.5.2.). We can only imagine how horrible it was for John to be shut up in prison. He was a man of the outdoors and the wilderness. It may have been that he had never lived in a house. What an ordeal it must have been to have his only light coming from the narrow prison window. [4] The full story of his imprisonment and murder will be told later in 14:3-12. Jesus was not what many in Israel were expecting, and that might have been partly true for John. The Bible scholars of Israel had failed to understand their own prophets. The prophets had spoken of a suffering Messiah who would redeem Israel, but Israel was looking only for a conquering political Messiah who would defeat the Romans. The question he asked in this verse is interesting. The Greek word for “someone else” has the meaning “another of a different kind.” [5] Commentators have tried many ways to explain the actions of John. Surely, the fact that he was languishing in prison had some bearing on his question. After all, Jesus had preached the deliverance of captives and John was still in prison (Lk. 4:18). He was probably getting impatient for Jesus to begin his judgment and his release of prisoners. Several other ideas have been submitted by the scholars. Some have felt that John was asking the question for the sake of his own disciples, most of whom had not come to appreciate Christ. [6] Pfeiffer and Harrison say, “…he may have wondered whether an additional Messianic figure needed to appear, such as Elijah (cf. Mal. 4:5; Jn. 1:19-21).” [7] He might have wondered if Jesus was perhaps, like himself, a kind of forerunner. [8] It seems the best explanation is that John had experienced some down days in prison and his faith had gotten a little weak. After all, the great Elijah himself had gone through a time of doubt and discouragement (1 Ki. 19:1ff.). Jesus’ answer in verse 6 seems to indicate that John was in such a despondent period. “Jesus replied, ‘Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (11:4-5). No doubt, Jesus was seeking to remind John of several Old Testament passages, like Isaiah 26:19; 29:18-19; 35:5-6; and 61:1. Even while the disciples of John watched, many astounding miracles were worked by the Lord (Lk. 7:21). Apparently, even the dead were raised (Lk. 7:11-15). All this meant nothing to the religious elite who were intent upon misinterpreting the scripture for their own selfish purposes, but it should have meant a lot to John who loved the word of God. France sighs about Israel’s great misunderstanding saying, “…the miracles…were not a part of the common Messianic expectation.” [9] This good news was even preached to the poor. In almost every system of religion the poor are forgotten. The Pharisees, far from helping the poor, were actually preying upon them (Mk. 12:40). Barnes says, “…the ‘poor’ have always been overlooked by Pharisees and philosophers.” [10] The great preacher Spurgeon once said that an unbelieving generation can turn food into poison. [11] “Blessed is anyone who does not stumble on account of me” (11:6). The Greek word for stumble (skandalisthēi) is taken from the bait stick of an animal trap. [12] The idea is to stumble or trip up. This was a gentle warning for John to stay strong in his faith and not to stumble because of his doubts. Pett says of him, “…for great prophet that he was, even his understanding was limited by his background and expectations.” [13] As John’s disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind?” Matthew 11:7 Barker &Kohlenberger say, “John had often borne witness to Jesus, now Jesus bears witness to John.” [14] Because of its regular overflows there were many canes or reeds along the Jordan River. In its context here, the reed swayed by the wind was no doubt a picture of a weak and pliable person. John was not such a person. His rugged independence had attracted a large following. [15] He was not afraid to rebuke the king or the powerful religious establishment in Jerusalem. “If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces” (11:8). Barnes says of the words for fine clothes: “The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament…This kind of clothing was an emblem of riches, splendor, effeminacy, feebleness of character.” [16] The king and all of his courtiers would likely have worn and prized such finery. In the high fashion world such clothing is still sought out today. “Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet” (11:9). John was not just a prophet. He was a very special prophet. He was the first prophet the Jewish people had seen and heard in over four hundred years. He was greater than all the previous prophets because it was his task to introduce the kingdom of God and the Coming King. “This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you’” (11:10). This is a quote from Malachi 3:1 (cf. Isa. 40:3). A great amount of preparation had to be undertaken before the Messiah could appear. There had to be a lot of repentance. The spiritual road had to be smoothed out with the high places of pride brought down and the low places of doubt and depression had to be filled up (Isa. 40:4; Lk. 3:4-6). It was a difficult and painful task that would require a lot of rejection and suffering for John. It was undoubtedly through John’s preaching that many thousands of people immediately followed Christ when he first appeared in public. [17] “Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he” (11:11). Of all the prophets and of all the people who had ever lived, none was greater than John. It was as if John stood on a mezzanine between the earthly realm and the heavenly realm. He was greater than all who were below him, including the greatest of the prophets, but he was lower than all those who would be born of the Spirit. John had never seen the Cross and its redemption. He had not known the full revelation of God’s great love. [18] He knew about repentance but he knew nothing of the total forgiveness through the blood of Christ. Pfieffer and Harrison say, “John was the friend of the bridegroom, but the disciples became the bride (Jn. 3:29).” [19] “From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it” (11:12). This has been called one of the most difficult verses in Matthew. There has been great debate over the Greek verb biazomai (subjected to violence). It can be taken as positive or negative. In the positive sense it can be translated as the NET Bible has it: “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it.” This sounds like one has to be forceful to inherit the kingdom (and this is really true of course). The verse can also be taken in the negative as the NIV has it above. Several other translations make this sense of the verse (NAS, ESV, NKJ). Perhaps the NLT renders this sense best: “And from the time John the Baptist began preaching until now, the Kingdom of Heaven has been forcefully advancing, and violent people are attacking it.” Morris comments: “It is much more likely in such a context that Matthew understood the words of the opposition of the evil rather than the progress of the good.” [20] Barclay comments about what Jesus may have said: “Always my kingdom will suffer violence; always savage men will try to break it up, and snatch it away and destroy it; and therefore only the man who is desperately in earnest, only the man in whom the violence of devotion matches and defeats the violence of persecution will in the end enter into it.” [21] “For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come” (11:13-14). When the early Jewish Christians spoke of the Prophets and the Law, it was their way of speaking of the whole Bible. [22] The section not mentioned but sandwiched in between was the Writings. Jesus said if the people could but accept it John was the Elijah to come. Of course, the people were not willing to accept John or his message. In a very real sense John was the Elijah to come (cf. 17:12), although he did not think he was (Jn. 1:20-25). However, because Israel did not accept him, Elijah is still to come in the last days (Mal. 4:5-6). Today the Jewish people always put out a chair for Elijah at each of their Passover celebrations and invite him to come. They sing Hebrew songs about Eli-ya-hu ha-navi (Elijah the prophet). Wiersbe remarks that if the people had received John’s message the prophecies would have been fulfilled literally and Israel would have received her Messiah. Instead, they had to be fulfilled in a spiritual sense in the lives of Jesus’ followers (cf. 17:10-13). [23] “Whoever has ears, let them hear” (11:15). Jesus uses this particular challenge on several occasions in his teaching (e.g. 13:9, 43; Lk. 8:8; 14:35). It is interesting that when the Risen Christ speaks to us in the Book of Revelation, he uses the very same expression (e.g. Rev. 2:7, 11, 17, 29; 3:6, 13, 22; 13:9). We can know by this that it really is our Lord speaking to us. To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: “We played the pipe for you, and you did not dance; we sang a dirge, and you did not mourn.” Matthew 11:16-17 Ancient marketplaces were often quite large as some open markets are today in Israel. Children probably played while their parents shopped. They apparently played wedding games and even funeral games. It seems that some of the children were stubborn and peevish. When some started the wedding song others sat with their arms crossed or else they wanted to mourn. When the leaders started the funeral dirge perhaps the stubborn ones started dancing. Such ridiculous and uncooperative behavior was not only seen in the little children but in some of the adults who listened to John and Jesus. John essentially played the dirge and Jesus played the wedding song. They got about the same results from their listeners. Barclay says, “They called John’s asceticism madness; and they called Jesus’ sociability laxness of morals. They could find a ground of criticism either way…The plain fact is that when people do not want to listen to the truth, they will easily enough find an excuse for not listening to it…” [24] All this reminds us a little bit of what goes on in some churches. “For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is proved right by her deeds” (11:18-19). This is the only text that charges John with having a demon but there are several texts where the same people charge Jesus with the identical thing (cf. 9:34; 12:24). It was impossible for the leaders to deny the power of John and Jesus so they claimed that their authority rested in the evil one. [25] Simply, the leaders of Israel were determined to oppose the kingdom of God no matter what form it took. Here, wisdom almost takes on a personification (cf. Lk. 11:49). [26] Real wisdom in the end produces wise people and good results. The so-called “wisdom of this world” produces disastrous results in people’s lives. In the Old Testament there were several books including Proverbs, Job, and Ecclesiastes called “wisdom literature.” These books instruct us in the way of righteousness with the goal of producing wise and righteous people. Today, we know that all the treasures of wisdom and knowledge are hidden in Jesus (Col. 2:3). When we walk after him, his wisdom will be proven and evident in us. Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent. Matthew 11:20 In this section Jesus is dealing with the three cities where most of his miracles were performed. These cities are Capernaum, Chorazin and Bethsaida, and are often called “The Evangelical Triangle” because they are grouped closely together (cf. comment on 4:17). They were all within 5 miles of each other. While Bethsaida and Capernaum are on or near the coastline of the Sea of Galilee, Chorazin is a very steep climb to an elevation of well over 300 feet (100 m.). When we consider that Capernaum is 680 feet (207 m.) below sea level, the climb up to Chorazin would have been close to 1000 feet total. While the distance from Capernaum to Chorazin would have been a little under three miles (4.8 km.), it would have been a hot climb with the sun reflecting on the black basalt stones and with summer temperatures reaching to 115 degrees Fahrenheit (46 C.). We can know from all this that Jesus was quite a strong person physically for he probably made this trip many times. These cities heard the gospel often and saw numerous miracles but they still did not repent and turn from their sins. Repentance, of course, was a change of mind that was immediately followed by a change of action. [27] The ministries of both John and Jesus were focused upon bringing forth repentance among the people. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you” (11:21-22). Today Chorazin is a ruin on the hillside and a designated Galilee tourist site. The city flourished in the New Testament era and was famous for the production of grain crops. We do not have record of any miracles performed in the town but Jesus did numerous things that were not recorded (cf. Jn. 21:25). Many think that Bethsaida was originally a small fishing village at the mouth of the Jordan River. It was the original home of Peter, Andrew and Philip (Jn. 1:44). However, there has been much discussion about its true location. We know from history that Herod Philip raised the city to the rank of a polis in the year AD 30/31. He renamed it Bethsaida Julias in honor of the wife of Caesar Augustus. Today, its ruins sit on a hill to the east known as et-Tel and is some 1¼ miles (2 km.) from the sea. This city is now the official tourist site of Bethsaida, but many think it is too far from the water to be the biblical city. We do have some recorded miracles in Bethsaida or its vicinity (cf. Mk. 8:22ff.). One of the great miracles of loaves and fishes seems to be connected somehow with the area of Bethsaida (Lk. 9:10ff.). Jesus exclaims “Woe!” to these cities because they did not repent after seeing all his miracles. The expression “Woe!” is not some cry of grim vengeance but it is more an expression of regret or a cry of “Alas!” because of the judgment to come. [28] In the coming judgment the wicked Phoenician cities of Tyre and Sidon (cf. Isa. 23:1-18) will fare better than Chroazin and Bethsaida. Had they seen the miracles of Jesus and heard his preaching they would have repented. We know that when Jesus later traveled to these cities a Canaanite woman fully believed and her daughter was healed (Matt. 15:21ff.). In Acts 21:3-6; 27:3, we note that churches later existed in these cities. Therefore, they would have repented in sackcloth at the preaching of Jesus. Sackcloth was a cheap cloth often made of camel hair and worn under other garments in time of grief. [29] “And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you” (11:23-24). It is almost unthinkable, but the King of the Universe came and chose to live in the little city of Capernaum (cf. 4:13ff.). What an honor! That alone should have lifted Capernaum above all the cities of the earth, but it was not to be. No doubt, Jesus did much preaching and teaching in the city. He also worked many miracles there (cf. 8:5-17; 9:2-8; 18-33; Mk. 1:23-28). When a resident of the city went to the shuk to buy apples he might have seen Jesus there performing a great miracle of healing. However, the resident probably said “Now that is really nice!” He then paid for his apples and returned home essentially unaffected. The political and religious bias of the Capernaum synagogue and its leaders probably did much to dampen the Jesus enthusiasm in the city. Because God visited the city and the people did not acknowledge it, Capernaum would not be honored but would go down to Hades (cf. Isa. 14:15; Ezek. 26:20; 28:8). Hades corresponds to the Hebrew Sheol or the abode of the dead. According to the rabbis, Sheol was divided into two parts, for the righteous dead and the wicked dead. [30] We can hardly think that Capernaum went down to the righteous part. Jesus even tells us that on the Day of Judgment exceedingly evil Sodom will fare better than Capernaum (cf. 10:15). Had Sodom heard the preaching of Jesus and witnessed his miracles the ancient city would have repented. [31] Keener brings out the standard that is evident here. “The principle that those who had more light were judged more strictly appears in the Old Testament (cf. Amos 3:2; Jonah 4:11).” [32] Clarke adds: “It will be more tolerable for certain sinners, who have already been damned nearly four thousand years, than for those who, live and die infidels under the gospel!” [33] At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do.” Matthew 11:25-26 Commentators remark that the style of this section is very similar to the style of the Fourth Gospel. It reveals that Jesus did at times teach in this style. [34] Throughout the Bible we find that the people who understand God’s truth are the babes, the simple, the humble and the unlearned. [35] The worldly wise and haughty are always turned away. Isaiah says, “All your children will be taught by the LORD, and great will be their peace” (Isa. 54:13). It behooves us to humble ourselves and become like little children so that the precious word can be engrafted into our lives (Jam. 1:21). “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him” (11:27). Before the Risen Christ ascended to heaven he proclaimed: “…All authority in heaven and on earth has been given to me” (Matt. 28:18). Literally, the Father has placed everything into the hands of his Son. Therefore, Jesus is the only avenue open to humanity so that people might know God. This statement is the height of exclusivism! There is absolutely no way to God except through Christ. Only the Son can reveal the Father. “The whole sum of divine truth is transmitted from Father to Son (cf. Jn. 5:20).” [36] Jesus came to earth to tell us and show us what God is like. Jesus declares: “…I am the way and the truth and the life. No one comes to the Father except through me.” (Jn. 14:6). We must understand the biblical concept of “knowing.” It is certainly not some casual acquaintance. France says, “‘Know’ in the Old Testament is much more than a mental acquaintance; it is an intimate relationship.” [37] “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (11:28-30). This is one of the greatest and most blessed invitations in the New Testament. Our world is filled with people who are weary and burdened. Sometimes even Christians get weary and burdened and must return quickly to the Lord. Guthrie says here, “The rest promised is not mere idleness but means a new yoke for service…” [38] The Jewish people were quite familiar with the heavy yoke of the law (23:4; cf. Acts 15:10). Really, no one could bear it, not even the teachers who placed it on the necks of their students. In New Testament times oxen were yoked together. Their yoke was heavy and made of wood. The wooden yokes were roughed out and then fitted to the beast. It was smoothed out so that it would not gall the neck of the ox. Jesus actually may have made such yokes in his Nazareth carpenter shop. [39] The yoke did not prevent work but it made the work more pleasant and manageable. [40] It also made it possible for one oxen to work together comfortably with another one. Morris says, “The word for burden is a diminutive, which helps bring out the thought that his service is pleasant.” [41] Jesus speaks of being gentle and humble. These two things were not considered virtues in the Greek world. They were thought to be only qualities for the lowly and for slaves. However, gentleness and humility became highly prized in the kingdom of God. [42] These two qualities do bring rest to our spirits. The prophet Jeremiah gives us another picture of this very thing. In 6:16 he says, “This is what the LORD says: ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls…’” 1. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 11:1. 2. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 53. 3. Barclay, The Gospel of Matthew, Vol. 2, vs. 11:1-6. 4. Ibid. 5. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 11:2-3. 6. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 11:2-3. 7. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 947. 8. Morris, The Gospel According to Matthew, p. 275. 9. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 196. 10. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 11:4-5. 11. Cited in Guzik, Matthew, Enduring Word, vs. 11:4-6. 12. Barclay, A New Testament Wordbook, pp.111-112. 13. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 11:6. 14. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 54. 15. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 197. 16. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 11:8. 17. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 11:10. 18. Barclay, The Gospel of Matthew, Vol. 2, vs. 11:7-11. Blomberg adds: “‘Born of women’ (v. 11) was simply a Semitic idiom for human…Even the least of these will surpass the greatest of the old era (even as the splendor of the new covenant surpasses that of the old covenant cf. 2 Cor. 3:7-18).” (Blomberg, p. 187). 19. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 948. 20. Morris, The Gospel According to Matthew, p. 282. Pett expands: “… in Greek both the middle and the passive tense can be represented by the same form of the verb. Thus here we can translate ‘the Kingly Rule of Heaven is forcibly advancing’ (middle), or ‘the Kingly Rule of God is suffering violence’ (passive), depending on which we choose.” (Pett, v. 11:12). 21. Barclay, The Gospel of Matthew, Vol. 2, vs. 11:12-15. 22. Utley, Free Bible Commentary, Matthew, v. 11:13. 23. Wiersbe, The Wiersbe Bible Commentary, NT, p. 34. 24. Barclay, The Gospel of Matthew, Vol. 2, vs. 11:16-19. 25. Utley, Free Bible Commentary, Matthew, v. 11: 18. 26. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 831. 27. Utley, Free Bible Commentary, Matthew, vs. 11:20-24. 28. Morris, The Gospel According to Matthew, p. 288. 29. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 226. 30. Utley, Free Bible Commentary, Matthew, v. 11:23. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 227. 32. Keener, The IVP Bible Background Commentary, New Testament, p. 77. 33. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 11:24. 34. Morris, The Gospel According to Matthew, p. 291. Guthrie adds: “The style of this saying is very similar to that of John’s Gospel (cf. Jn. 3:35; 17:2). It has been called ‘an erratic block of Johnannine rock’….this provides important evidence that Jesus could have taught in the style used in John.” (Guthrie &Motyer, p. 831). 35. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 202. 36. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 831. 37. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 203. 38. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 831. 39. Barclay, The Gospel of Matthew, Vol. 2, vs. 11:28-30. 40. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 194. 41. Morris, The Gospel According to Matthew, p. 297. 42. Utley, Free Bible Commentary, Matthew, v. 11:29. At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. Matthew 12:1 In Jesus’ time cultivated fields were laid out in long narrow strips. The ground between these strips often served as roadways or right of ways. [1] On this day the disciples were hungry. At other times we see that Jesus himself was also hungry (Mk. 11:12; cf. Matt. 25:35). His purpose was not to satiate his disciples with luxuries but to allow them to have sufficient nourishment to sustain life. In those days many folks were hungry. God in his great love for his people had provided for their hunger. He had instructed the farmers to not reap the corners of their fields but leave the grain in those corners for the poor and the stranger (Lev. 23:22). God had also commanded that the poor and the strangers could pluck grain along the waysides. They could pluck with their hands to satisfy hunger but they could not use a sickle to gather the grain (Deut. 23:25). The grains they were reaping could have been barley, which was getting ripe at the Passover season or it could have been very early wheat. Some older translations have the grain as “corn.” However, Indian corn was not available until the discovery of America. [2] Even today, the Galilee is a very lovely and fruitful area as it was in Jesus’ time. Josephus (first century) says of the area: “…their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, but its fruitfulness: accordingly, it is all cultivated by its inhabitants, and no part of it lies idle” (Josephus, Wars, 3. 3. 2). As I have mentioned, my wife and I lived near the Sea of Galilee for four years and we can attest to what a beautiful and fruitful area it is today. We lived in Migdal, and just below our city to the north lay the very fruitful Plain of Gennesaret. The farmers in our area grew many kinds of grain crops plus various types of citrus fruits, dates, avocadoes, bananas, mangoes, etc. The close-by hilly area between Capernaum and Chorazin, with its black volcanic soil, was famous in Bible times for the growing of early grains. [3] Jesus and his disciples were most likely somewhere in this area. “When the Pharisees saw this, they said to him, ‘Look! Your disciples are doing what is unlawful on the Sabbath’” (12:2). The Pharisees had already determined that Jesus was a dangerous person (9:3, 11, 34;10:25; 11:19). Luke makes clear that they had come from all over Galilee and from Jerusalem and Judea to stalk Jesus (Lk. 5:17). They were trying to gather enough evidence to condemn him. By the fact that the Pharisees were walking along with Jesus and his disciples it seems to indicate that they were all on a Sabbath stroll. According to the Talmud, it was not permitted to journey over 2,000 paces on the Sabbath. [4] We can be certain that the Pharisees would not have exceeded this limit. Had Jesus exceeded it, we also can be sure that the Pharisees would have charged him with this breach. We might ask what was so bad about the disciples’ actions. According to the numerous regulations of the scribes and Pharisees the disciples were guilty. France mentions how they had devised 39 areas of work that were strictly forbidden on the Sabbath. [5] Some of these restrictions were absolutely ridiculous. For instance, it was forbidden to tie a knot on the Sabbath, however, a woman could tie a knot in her girdle. If a bucket of water had to be raised from the well, a knot could not be tied. Yet, a woman could tie her girdle to the bucket and then to the rope and water could be drawn. [6] God had forbidden people to do work on the Sabbath and reaping grain would have been classified as work (Exo. 20:10; 34:21; 35:2-3; Num. 15:32-36). However, God was not the least interested in the minutiae and silliness of Pharisaic regulations. According to them the disciples were guilty of harvesting, processing, winnowing, preparing food and all with ceremonially unclean hands no doubt. [7] Luke 6:1 tells us that they were rubbing out the grain in their hands (processing). No doubt they were blowing the husks away (winnowing). Coffman with tongue-in cheek-says that if they knocked a few drops of dew off the plants while passing, they would also have been guilty of irrigating the land. [8] In the previous chapter, Matthew had just told us about Jesus’ yoke being easy and his burden being light. Now, we are introduced to the yoke of man-made law that was so heavy and confusing that no one could keep it perfectly. Now, as Christians we might ask how we relate to the law and if we in any way are still under the Sabbath and its restrictions (see comments on 5:17)? The Bible tells us that Jesus is Lord of the Sabbath (12:8; Lk. 6:5). Jesus created all things, even the Sabbath (Jn. 1:3). He made the Sabbath for man and not man for the Sabbath (Mk. 2:27). When he came he fulfilled the Sabbath law in his very person. Today to love and serve him is to keep the Sabbath. Some early Christians no doubt worshipped on the Sabbath and many still do in Israel because Sunday is a regular work day, like our Monday in the US. They also worshipped on the first day of the week or Sunday. Because it was a work day they probably worshipped mostly at night or early morn. There is no command in the New Testament that requires Christians to worship on the Sabbath. [9] However, in the end of the age we learn that the Sabbath will regain worldwide prominence (Isa. 66:23). “He answered, ‘Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread— which was not lawful for them to do, but only for the priests” (12:3-4). Kretzmann comments, “Jesus had a most disconcerting way of quoting scripture to his enemies, which usually resulted in their chagrin and shameful rout.” [10] Jesus refers them back to the days of David as he was fleeing from the tyrant King Saul (1 Sam. 21:1-9). David fled at first to Nob where the tabernacle was located. Since he and his men were famished he asked the priest for bread. The priest had no bread except the showbread or bread of the presence that was changed every Sabbath. This bread was only to be eaten by the priests according to God’s law. David took the bread and since he was without weapons he took the sword of the giant Goliath whom he had slain in battle as a child. This meeting was to be fateful for the priests at Nob. When Saul heard of it he had the priests there executed because of their apparent complicity with David. This account illustrates that the need of man can generally override the rules of God. No one was supposed to eat the holy bread but the priests and yet it was given to David in his need, although he was not from the priestly line. The scripture never condemns David for this act. Meyer says, “…the primary concern must always be the deep and pressing claims of humanity. Thus it was perfectly legitimate for David to eat the showbread.” [11] This is a disguised “how much more” argument. If David could do that then what can the one greater than David do? He can allow his disciples to eat grain on the Sabbath and no one on earth had better dare to object. “Or haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbath and yet are innocent? I tell you that something greater than the temple is here” (12:5-6). This section is not found in the parallels of Mark and Luke. It makes up the Lord’s second argument in reply to the Pharisees’ charges. In Bible times the priests had to labor on the Sabbath and they were guiltless. They even had to offer a double offering on the Sabbath (Num. 28:9-10). These offerings required a lot of labor in keeping the fires going; in slaying sacrificial animals; skinning them and placing the required parts on the altar. They also had to change the bread of the presence each Sabbath (Lev. 24:8). [12] If they could do this and be guiltless, then the Pharisees had no basis for attacking him. Jesus here uses the neuter (“something greater”) and some commentators feel that the work of Jesus or his kingdom may be indicated. France says, “In Jesus and his ministry a new work of God, transcending the temple ritual of the Old Testament, has begun…more fully developed in the Letter to the Hebrews…” [13] Keener comments: “…the suggestion that a human being could be greater than the temple would have struck most ancient Jewish ears as presumptuous and preposterous.” [14] “If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath” (12:7-8). Here Jesus quotes from Hosea 6:6 in the Septuagint version. Morris comments: “It is the practice of compassion that should distinguish the people of God rather than the punctilious observance of outward regulations, no matter how sacred…sacrifice could so easily become merely mechanical and external…The compassionate do not rush to condemn people, as these Pharisees had condemned people who were guiltless.” [15] All obedience should be carried out in an attitude of love for God and for others. Wiersbe says, “Any religious law that is contrary to mercy and the care of nature should be looked on with suspicion.” [16] Matthew and Luke omit a very important phrase in Mark that we mentioned earlier. It says, “…The Sabbath was made for man, not man for the Sabbath” (Mk. 2:27). Man was made before the Sabbath was instituted. It works against the plan of God for man to be under bondage to the Sabbath. God made the Sabbath so that humanity could enjoy a rest and refreshing and so they could use the day to turn their hearts again to God. We live in a sad and fretful age where there is no longer even the concept of the Sabbath or of rest. Today many, particularly those in junior management positions, may find themselves working 60 or more hours per week (with overtime hours unpaid), having no time for self, for wife and family or for God. Going on from that place, he went into their synagogue, and a man with a shriveled hand was there. Looking for a reason to bring charges against Jesus, they asked him, “Is it lawful to heal on the Sabbath?” Matthew 12:9-10 We note that in Jesus’ life he was faithful to attend the synagogue. That should be a rebuke to the many Christians today who feel that they can be perfectly good saints and stay away from church. There was a man in the synagogue with a shriveled hand. This hand was dry, lifeless and probably paralyzed. [17] Luke informs us that it was his right hand (Lk. 6:6). That would obviously have made it difficult for the man to work and make a living. Of course, such a thing was unsightly and probably embarrassing to the poor man. The other two Synoptic Gospels of Mark and Luke make it plain that the scribes and Pharisees were watching Jesus to see if he would heal on the Sabbath (Mk. 3:2; Lk. 6:7). In other words, a trap was set for Jesus. It is even possible that these two groups had rounded up the man and brought him to the synagogue for this very purpose. We note that it was probably one of these groups that asked Jesus about the legality of healing on the Sabbath. Barclay says, “It was not by chance that the scribes and Pharisees were in the synagogue on that Sabbath.” [18] Clearly, they were trying to provoke a crisis. The ideas of these groups were so skewed that the followers of Shammai did not even allow people to pray for healing on the Sabbath. [19] According to the understandings of the scribes and Pharisees a person could not be healed on the Sabbath unless the injury was life threatening. [20] Such was not the case with this man’s shriveled arm. He could well have waited until the Sabbath was over to be healed. Jesus, however, thought otherwise. “He said to them, ‘If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath’” (12:11-12). In Mark, it is recorded that Jesus asked them a rhetorical question, “…Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?…” (cf. Mk. 3:4; cf. Lk. 6:9). [21] Jesus concluded that it was lawful to do good. The scribes and Pharisees in all their legal musings had somehow lost the concept of man being made in the image of God (Gen. 1:26). They could give needed care to their animals but they refused to give care to humankind. In our western societies today we are much in the same fix. We spend billions on the care of our pets but refuse to help the poor, the hungry and the homeless in our communities. We often treat people worse than we treat animals. The animal rights folks will stop at nothing to help an endangered species but they will not lift a finger to help a baby that is being aborted. “Then he said to the man, ‘Stretch out your hand.’ So he stretched it out and it was completely restored, just as sound as the other’” (12:13). Jesus’ command to stretch out his hand was quite an impossible feat for the man. [22] It is interesting that Jesus often involved people in their own healing. Obviously, as the man tried to stretch out his hand he found that it was healed. How often it is that when God gives us a command to do something, he then supplies the strength for us to do it. [23] In an instant of compassion Jesus gave this man back his right arm and hand, his profession, and his self-respect. [24] One would have thought that these religious leaders would have rejoiced to see such a miracle. Rather, they were filled with fury (Lk. 6:11) and immediately began making plans as to how they could murder Jesus. Mark tells us how they joined up with their normal enemy, the Herodian political party, and began to formulate their evil plans (Mk. 3:6). Clarke sighs, “Nothing sooner leads to utter blindness, and hardness of heart, than envy.” [25] These leaders by the minutiae of their laws had made themselves lords over the people, but Jesus was threatening their position. Coffman says, “Hatred and blind rage will always try to destroy that which cannot be removed by more conventional means.” [26] Aware of this, Jesus withdrew from that place. A large crowd followed him, and he healed all who were ill. He warned them not to tell others about him. Matthew 12:15-16 Jesus might have overheard someone speaking about the plot against him. He could have also been guided by the Spirit. The Lord did not want to provoke a crisis with the Pharisees and others before the appointed time, so he withdrew from the area. He had done this in 4:12 and would do it on other occasions (cf. 14:13; 15:21; 16:5). As he withdrew, a large crowd followed and he continued with his healing ministry. “He warned them not to tell others about him” (v. 16). Jesus had a one hundred percent healing ratio but he did not want it advertised. This was a continuation of what has been called Jesus’ “messianic secret” mode of operation (cf. 8:4). Osborne explains, “A popular following of miracle seekers would hinder his teaching ministry and arouse false hopes about an earthly kingdom…” [27] “This was to fulfill what was spoken through the prophet Isaiah: ‘Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him, and he will proclaim justice to the nations. He will not quarrel or cry out; no one will hear his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory. In his name the nations will put their hope’” (12:17-21). This is Matthew’s longest Old Testament quotation. It is characteristic of Matthew to make many such quotations from ancient scripture. [28] This passage is taken from Isaiah 42:1-4. Since this quote is from what have been called the Servant Songs of Isaiah, it would be well for us to better understand this section of scripture. Obviously, Israel’s scholars completely missed it in Jesus’ time and continue to do so today. So, let us pause and deal with this important section of Isaiah. There are four Servant Songs in Isaiah. The first is found in 42:1-9; the second in 49:1-13; the third in 50:4-11; and the fourth and final in 52:13 – 53:12. Through the centuries, many have wondered exactly who is the servant. The very surprising answer is revealed to us in the introductory section of Isaiah 41:8, where God exclaims: “…O Israel, my servant, Jacob, whom I have chosen…” With no shadow of doubt, Israel is named originally as the servant of the Lord. We see this truth revealed here and in several other places in the book (cf. Isa. 44:1; 44:21; 45:4). What has also troubled and baffled scholars and Bible interpreters over the centuries is the manner in which Isaiah presents the servant. At times this servant seems fainthearted, despondent and even a failure. At other times he seems totally victorious. Sometimes the servant can be interpreted as the nation of Israel but at other times he is clearly a person. Israel has always seen the servant as the nation and not as an individual. [29] Although Israel is named as the servant, it is evident that this servant has failed God. The Lord says in Isaiah 42:19, “Who is blind but my servant, and deaf like the messenger I send…” Throughout these songs we see a clear pattern developed. Israel is designated as the servant; Israel grows discouraged and fails; and finally God encourages and helps Israel. This cycle is clearly seen in each of the chapters 41-44. It is the actual songs themselves that make a further revelation of the servant. In the first song of Isaiah 42:1-9, we see that God delights in his Servant. This is reminiscent of the language of Matthew 3:17, where God says of Jesus at his baptism: “…This is my Son, whom I love; with him I am well pleased.” We see in Isaiah 42:4, that this Servant will not falter or be discouraged till he brings justice on earth. He will become a light to the Gentiles and the islands will put their hope in him. It is here in 12:18-21, that we see a portion of this song is actually quoted and applied to Jesus. We note that the Servant proclaims justice to the nations or Gentiles. Israel was called to be a light to the nations but she failed that task. Rather than being a light, Israel had come to despise the Gentiles. We see how offensive Gentiles had become in Jesus’ visit to Nazareth. When he mentioned Gentiles they tried to kill him (Lk. 4:25-29). When Paul mentioned Gentiles in the temple court the Jews tried to kill him too (Acts 22:21-22). The second song of Isaiah 49:1-13 clears up the mystery and is the key to understand the whole section. Israel is named again as the servant (v. 3), but the writer switches immediately to one greater than Israel. Clearly this one has the task of rescuing Israel. This is an astounding passage of scripture. It is surely one of the most important passages in the whole Bible. Here, it is revealed that the Messiah has a two-fold task. Part “A” of his task is to bring Israel back and gather the nation to himself (v.5). Concerning this task, God says an amazing thing to his Messiah: “…It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept…” (v. 6). Imagine that! It is too small a job for this Servant to take care of Israel for thousands of years; to save her in persecution; to bring her from the terrible Holocaust and to resettle her in her own land against the outright rage and opposition of most of the nations on earth. We see in this passage that there is a second job for the Servant Messiah. This is part “B” of his assignment. God says: “…I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth” (v. 6b). These two themes are picked up in the gospels and emphasized in the song of Mary (Lk. 1:54) and in the statements of Simeon concerning the baby Jesus (Lk. 2:30-32). The third song (Isa. 50:4-11) and especially the fourth song (52:13 – 53:12) have become dear to Christians everywhere. The Servant offered his back and his cheeks to vile abuse (cf. Matt. 27:26-30). The now Suffering Servant then died for his people’s sins (Isa. 53:5) and surprisingly, this was the Lord’s will (53:10). Thus, Jesus came to redeem his people not to deliver the nation from the Romans. Jesus wanted to deal with the problem that caused them to be subject to the Romans in the first place. That was the sin and rebellion problem. Matthew further reveals the Servant. We note that God has put his Spirit on the Servant (Matt. v. 18) and this of course was fulfilled at Jesus’ baptism (3:16-17). In Matthew verse 19 we read: “He will not quarrel or cry out; no one will hear his voice in the streets.” This means that Jesus would work quietly and not be a rabble-rouser or soap box orator. [30] In verse 20, Matthew says, “A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory.” There were millions of reeds along the lakes, ponds and rivers of Israel. Meyer says, “A reed is not of much account …A bruised reed is still more worthless to the eye of the world…” [31] A reed might make a fishing pole or a toy flute. It might even be woven into cheap furniture. But who would mess with a broken reed? It was to be cut down or trampled under. Only Jesus would stoop to straighten and sustain it. A smoldering wick was usually tossed into the garbage. The wick here is the Greek word linon. It is rendered as flax in some translations. The wick was smoking because it was either used up or the supply of oil was low. Jesus would not blow it out or toss it away. Instead he would fan it and help it to burn brighter. What a message all this was about Jesus’ work and the kingdom of God. Utley says, “Jesus’ kingdom looked so weak and small, yet it would fill the earth with joy (cf. Matt. 13:31-32).” [32] Finally, in verse 21 Matthew says, “In his name the nations will put their hope.” In this verse and also in verse 18, the nations or Gentiles are mentioned. Israel was originally called to be a light to the nations but she failed miserably (Isa. 42:6). It was left to Jesus the true Servant to fulfill that task (Isa. 49:6). Here we might think of that old hymn, The Light of the World is Jesus, written by Philip P. Bliss in 1875: The whole world was lost in the darkness of sin, The Light of the world is Jesus! Like sunshine at noonday, his glory shone in; The Light of the world is Jesus! Refrain: Come to the light, ’tis shining for thee; Sweetly the light has dawned upon me; Once I was blind, but now I can see: The Light of the world is Jesus! [33] Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see. Matthew 12:22 Morris comments: “The length of the section is noteworthy. Matthew is usually very concise, but he evidently regards this passage as very important and he treats it more fully than is his custom.” [34] Obviously, Jesus as well as Matthew, unlike many churchmen and Christians in this era, took demon activity very seriously. Jesus well knew that he was dealing with an unseen spiritual foe that was present and powerful. In fact, the kingdom of evil was much like a spiritual Mafia, lorded over by the devil himself. The Jewish people of that time did not see all sickness as demon-caused but they certainly knew that some sickness and affliction was caused by demon possession. This man was a good example of that. Thus Jesus simply healed him so that he could both talk and see. The demonic power was broken. Barclay says, “It is significant to note that the sign of the coming of the kingdom was not full churches and great revival meetings, but the defeat of pain.” [35] “All the people were astonished and said, ‘Could this be the Son of David?’” (12:23). Jesus’ action was obviously a Messianic sign for all who had eyes to see and ears to hear (cf. Isa. 29:18; 35:5; 42:7,16). [36] It is interesting how the common people heard Jesus gladly and with delight (Mk. 12:37). They were also thrilled with his miracles. They were willing to assign to Jesus the Messianic title “Son of David.” This title sprang from 2 Samuel chapter 7, and we see it used often in Matthew (cf. 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42). [37] However, Jesus ultimately claimed that this title was deficient to fully describe him (22:42-46). “But when the Pharisees heard this, they said, ‘It is only by Beelzebul, the prince of demons, that this fellow drives out demons’” (12:24). The Pharisees could not deny the wonder-working power of Jesus so they had to come up with some explanation for his power. They hit on the idea of saying that his power came from Beelzebul, the prince of demons (see comments on 10:25). Unfortunately, this approach created many more problems than it solved. It linked Jesus the Messiah of Israel with an ancient false god and that instantly made them blasphemers. Their blasphemy continued on for centuries with the Jewish Talmudists and was even eventually picked up by the pagan philosopher and writer Celsus. [38] Their blasphemy came with a proud sneer as they only addressed Jesus as “this fellow,” which was in itself contemptuous. [39] “Jesus knew their thoughts and said to them, ‘Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand?’” (12:25-26). In addition to being blasphemous and wrong, their statement was illogical and impractical. The famed Bible scholar F. F. Bruce says, “Satan may be wicked…but he is not a fool.” [40] We know today that any church, organization or government cannot stand if it is divided within. The same is true of Satan’s kingdom. His kingdom will eventually fall, but not because of inner division. The fact that Jesus could read their thoughts is interesting. This may be explained by the normal human capacity of the Lord that was undiluted by the fall. [41] However, we know that in a final and complete sense it is only God who knows our thoughts (Psa. 139:2; Jer. 17:10). [42] “And if I drive out demons by Beelzebul, by whom do your people drive them out? So then, they will be your judges” (12:27). According to the Jewish historian Josephus, exorcism was practiced by the Jews (Josephus, Ant., 8.2.5.). Josephus tells us that this skill was originated by King Solomon, who left the practice to others. The historian tells of witnessing a certain Elezar expel a demon from a man successfully using this procedure. It was done in the presence of Vespasian, his captains and soldiers. Osborne says, “In the first century, exorcism was a thriving business, both in pagan and Jewish societies (Mk. 9:38; Acts 19:13-14).” [43] France asks, “… if exorcism as such was accepted in Jewish society, why should Jesus’ practice of it be suspect?” [44] “But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you” (12:28). Blomberg comments: “Verse 28 is arguably the single most important teaching of Jesus on realized eschatology – the present aspect of the kingdom…” [45] France adds, “…There is a kingdom of Satan as well as a kingdom of God, and this passage reveals the two as locked in mortal conflict in the ministry of Jesus.” [46] In the next chapter, Matthew will show by Jesus’ parables how the kingdom of God is ever increasing, thus rendering the kingdom of evil smaller and smaller. The victory of Jesus began in earnest during the temptation (4:1-11) where Jesus met Satan “eyeball to eyeball” and where Satan seemed anxious to get away. “Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can plunder his house” (12:29). France notes: “The ‘binding of Satan’ was a feature in Jewish apocalyptic hope…and became also part of Christian eschatology (Rev. 20:1-3).” [47] Obviously, Jesus was able to plunder Satan’s kingdom because he had bound him and his activity. The disciples were given the power to heal and cast out demons and thus they continued on with the Master’s work. Unfortunately, we have lost sight of this important mission in many of our churches today. In Ephesians 6:12 we read: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Paul challenges us in this same section to put on God’s armor and take up the sword of the Spirit that we might meet this challenge. Whoever is not with me is against me, and whoever does not gather with me scatters. Matthew 12:30 Morgan says, “Only two forces are at work in the world, the gathering and the scattering. Whoever does the one contradicts the other.” [48] The idea of scattering used here seems to be taken from the idea of shepherds and their sheep. [49] We certainly have a problem with sheep scattering today. Even back in the 90s Wade Clark Roof discovered that 54 percent of evangelical Christians thought it was better to be alone and meditate than to be in church. [50] What a contrast this is to some growing assemblies in other quarters. D’Souza says, “While western preachers routinely implore people to come every Sunday to fill the pews, some African preachers ask their members to limit their attendance to every second or third Sunday to give others a chance to hear the message.” [51] Barclay thinks the statement “Whoever is not with me is against me” presents a problem. He notes that in Mark 9:40 and Luke 9:50, that Jesus says the very reverse, “for whoever is not against us is for us.” He notes that they are not really contradictory and that Jesus made the second statement when his disciples tried to stop a man who was casting out devils in the Lord’s name. They stopped him because he was not one of their company. He says the first statement is one we should apply to ourselves. For instance, “Am I really on the Lord’s side?” The second is a test to apply to others. [52] “And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven” (12:31). We see some unforgivable sins in the Old Testament, such as the sin of Eli’s house (1 Sam. 3:14) and the lack of repentance when Jerusalem was under attack (Isa. 22:14). [53] We might ask if this unpardonable sin shows up other places in the New Testament? Of course, it shows up in the parallel passages of Mark 3:28-29 and Luke 12:10. For us to understand this strange doctrine we must look at the context of these scriptures. Jesus had just worked an astounding miracle. A blind and dumb demoniac had been instantly healed, and the people were all amazed (12:22-23). However, the Pharisees and scribes from Jerusalem said that Jesus was possessed by Beelzebub, the prince of demons and that he was driving out demons by that power. Thus, we see that these Jewish leaders were ascribing to the devil the mighty spiritual work that Jesus had just done. “Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (12:32). Coffman says, “Many did speak against Christ, but when the Spirit of God came on Pentecost, they obeyed the gospel message and were saved.” [54] So, words spoken against Christ in ignorance can be forgiven while hardening oneself against the Spirit becomes an eternal sin. In John 15:26, we see that it is the Spirit of God who testifies about Jesus in our hearts. We also see that Jesus had cast out a demonic power by the Holy Spirit (12:28). The Pharisees and Scribes were witnessing a mighty spiritual work that had implications for all of Israel. Yet, these leaders chose to ascribe the Spirit’s power to the devil. This was the unpardonable sin. Can one commit this type sin today? Several Bible commentators think not, and feel that such a sin could only be committed while Jesus was still on the earth. In all likelihood though, it is still possible to commit blasphemy of the Spirit today. Since the Holy Spirit is the agent of our conversion (Jn. 3:5), and since he witnesses to Jesus, it is serious business to reject his work. To do so is to finally reject the person and work of Jesus and to place ourselves beyond the realm of his spiritual redemption (cf. Heb. 6:4-6; 10:26-31; 1 Jn. 5:16). Blomberg comments: “One of the most unfortunate violations of this principle is the common charge that certain spiritual gifts prominent in the charismatic movement actually come from the devil…those making such charges more closely resemble the Pharisees in this text and hence remain more in danger of committing the unforgivable sin themselves than do those they associate with Satan.” [55] For those who think they have committed this unpardonable sin, we will end on a note of good news. If we think we have committed this sin and are worried and concerned about our condition, this is all probably proof that we have not committed it. It is proof that there is still within our lives a deep desire for God and a concern about our own sinfulness. It is proof that we still have a conscience; that we are still responsive to the Holy Spirit, whose function is to convict us of sin (Jn. 16:8). All this is a sure sign of hope. The day of salvation has not passed us by. We can still call upon the Lord and have our sins forgiven by the saving work of Jesus, who shed his blood on the cross for each one of us. Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. Matthew 12:33 The early twentieth century commentator, John Dummelow puts these words in Jesus’ mouth: “You say that to cast out devils is good, but that I who do it, am corrupt. That is as if you said, The fruit of this tree is good, but the tree itself is corrupt. Make up your minds which way you will have it. Either say that my works are good, and therefore that I am good also, or else that my works are corrupt, and that therefore I am corrupt also. You cannot separate a tree from its fruit, for a tree is known by its fruit. Nor can you separate a man from his works, for he is known by them.” [56] We can look at the bark on a tree or the shape of its leaves, but the real proof of a tree is its fruit. “You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of” (12:34). Barclay quotes the ancient Greek dramatist Menander who said, “A man’s character can be known from his words.’” [57] Words reflect what is in the heart. If we will but stop and listen to those around us we will soon know what kind of people they are. People will tell us what is in their hearts if we only listen. Perhaps this is why the author of Proverbs wrote these words: “Above all else, guard your heart, for everything you do flows from it” (Prov. 4:23). France says, “The Pharisees’ abuse of Jesus could not therefore be treated as a thoughtless passing remark; it revealed their true nature.” [58] “A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him” (12:35). Regarding evil words, Wiersbe tells us that for every word in Hitler’s Mein Kampf, it has been calculated that 125 lives were lost in World War II. [59] “A woman once came to John Wesley and said she knew what her talent was and she said, ‘I think my talent from God is to speak my mind.’ Wesley replied, ‘I don’t think God would mind if you buried that talent.’” [60] “But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken” (12:36). This verse would have seemed utterly impossible even in the twentieth century. Now, with the advances in the cyber world it is no longer impossible. Every day on Facebook, Twitter and other media, people say all kinds of evil things that become lodged in cyberspace forever. Even on E-mail we say things to people that we would never say to them in person. It reminds us of that little poem by Will Carleton: Boys flying kites haul in their white winged birds; You can’t do that way when you’re flying words. Careful with fire, is good advice we know, careful with words, is ten times doubly so. Thoughts unexpressed may sometimes fall back dead; But God Himself can’t kill them when they’re said.” [61] “For by your words you will be acquitted, and by your words you will be condemned” (12:37). We can better understand what Paul says to us in 1 Thessalonians 4:11: “…make it your ambition to lead a quiet life.” Coffman gives us this humorous account: There is also the story coming from the 1930-40s of the noted Texas and Oklahoma evangelist Cowboy Crimm. Once he preached a rousing sermon under a large tent. The subject of his sermon was “The Tongue.” At the close of his sermon, the town’s most notorious gossip, who was also a religious leader, came forward in repentance. She said “Oh Brother Crimm, I have come forward to lay my tongue on the altar of God.” The evangelist replied: “I apologize, Sister, our altar is only ten feet long; but whatever part of it you can get on there, go right ahead!” [62] Barker and Kohlenberger say, “Every spoken word reflects the heart’s overflow and is known to God. Therefore words are of critical importance (cf. Eph. 5:3-4; Col. 3:17; Jas. 1:19; 3:1-12).” [63] Someday each of us will give an account of all our words, even our idle words, to the Almighty God. Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.” Matthew 12:38 It did not seem to matter that these Pharisees had just seen a sign from God. They had, in fact, seen numerous signs as Jesus healed the sick, cast out demons and raised the dead. Had Jesus, namesake of Joshua, also caused the sun to stand still in the sky (Josh. 10:12-13), the Pharisees would have only shrugged and charged such a miracle to the work of the devil. Jesus would not cater to their unbelief. He would not entertain unbelievers with signs from heaven any more than he would later work a miracle for unbelieving King Herod (Lk. 23:8-9). Jesus refused to conduct the kind of showmanship ministry that the devil had suggested in the wilderness temptations (4:5-6). As Morris says of Jesus, he “was no circus performer.” [64] There is a sense in which miracles can spur on faith in believing hearts. However, all the miracles in the world cannot change a heart that is made up against God. Schweizer says, “the demand for a sign spells the end of faith.” [65] “He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah’” (12:39). God called Jonah to go and minister to the people of Nineveh but he refused to go. After all, they were the hated enemies of Israel. Instead, Jonah fled to Tarshish (ancient Spain) but he encountered a great storm, was thrown overboard and then swallowed by a great fish (Jon. 1:3ff.). God had prepared the fish and Jonah was in its belly for three days and nights. When that ordeal abruptly ended he then was willing to go to Nineveh and preach. His experience would become a sign and symbol of the Lord’s resurrection. We might wonder how Jesus could call the Pharisees an adulterous generation. They probably had not all participated in physical adultery. Barnes says, “The relation of the Jews to God was often represented as a marriage contract – God as the husband, and the Jewish people as the wife (See Isaiah 57:3; Hosea 3:1; Ezekiel 16:15). Hence, their apostasy and idolatry are often represented as adultery. This is probably the meaning here. They were evil, and unfaithful to the covenant or to the commandments of God – an apostate and corrupt people.” [66] “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (12:40). Some have wondered that if Jonah was a sign of Christ’s death and resurrection, then the Lord would have had to be in the tomb three full days and three full nights. That causes some age-old problems with chronology. We do not wish to get into the resurrection problems here but it should suffice to say that in Semitic idiom three days and three nights could “represent any portion of three calendar days.” [67] So, Jonah (his near death and resurrection) was the only sign the Pharisees would receive from Jesus. Of course, they would not believe that sign either. Barclay would say: “For as Jonah became a sign to the men of Nineveh, so will the Son of Man be to this generation (Luke 11:30)…Jesus is saying, ‘You are asking for a sign – I am God’s sign.’” [68] We have always heard that Jonah was in the belly of the whale. We got this idea from the King James Version of the Bible. Most modern translations, including the New King James translate the Greek kētous as sea-monster or huge fish. [69] “The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here” (12:41). Christ was much greater than Jonah. Christ worked many astounding miracles but Jonah did not work any. He only came with his amazing testimony and the people promptly repented. We can imagine that Jonah was a holy mess after being three days and nights in the belly of a big fish. The smell and appearance of this prophet must have certainly confirmed his testimony. The repentance of the people of Nineveh was sincere. They even declared a fast and put on sackcloth (Jon. 3:5). This fast included the king himself, who was also clothed with sackcloth. Even the animals were clothed with sackcloth and required to fast as well (3:7-8). We can understand how Nineveh would become judge of the proud leaders of Israel who listened to and rejected the preaching of one greater than Jonah. “The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here” (12:42). Some scholars have thought that this queen was from the Arab country of Yemen. [70] Others have identified her as coming from Ethiopia. [71] It is interesting that many thousands of Ethiopian Jews have returned to Israel in the last few years. Many of them trace their origins to the queen of their country who once visited with King Solomon. The Queen of the South was willing to make a long and difficult journey just to see Solomon, to speak with him and hear his wisdom. She too would rise in the judgment and condemn the proud rulers of Israel for missing the wisdom of one who was much greater than Solomon. When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house unoccupied, swept clean and put in order. Matthew 12:43-44 In verses 22 and 23 above, Jesus had just cast out a spirit from the demon-possessed man. Now he gives us some information on the evil spirits themselves and their operations. When cast out of a person, they go through arid and desert places seeking rest. Popular belief was that demons lived in the desert but this is not a biblical fact. [72] It seems that demons are restless unless they can possess people. [73] No doubt they can best express their evil natures by living inside a human being. There is a great danger spoken of here. If a person is delivered of a demon and that person does not fill his or her life with the Lord Jesus and the word of God, it is entirely possible for the demon to return. It seems that all nature and the spiritual world as well abhors a vacuum. Where I live, in the western US state of Colorado, we have some very strange laws about squatters. If a house is empty, even for a short period, squatters can move in, change the locks and take full possession of the property. The police can do nothing about this and the only way to get the squatters out is through a long legal process. Fortunately, our legislature is even now trying to deal with this problem. All this illustrates how if demons find the house empty they can return and take over. So, when a person is delivered from demonic activity it is imperative that their lives be immediately filled with Christ and with the word of God. The person should also be in fellowship with other Christians and have their prayer support. “Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first. That is how it will be with this wicked generation” (12:45). It seems that evil spirits like a lot of company of their kind. This spirit invites seven other spirits to come with him. These are spirits more wicked than himself. Seven was a favorite number with the Hebrews. It had the meaning of completion or perfection. [74] In other words, this person had now become completely demon possessed. Because the leaders of Israel had totally rejected Jesus they had in a real sense left their house empty. A horde of demons was about to descend upon the land and in about one generation or forty years, the temple and the city of Jerusalem would be completely destroyed by the Roman armies. While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” Matthew 12:46-47 We know from scripture that Jesus’ own brothers did not believe in him at this time (Jn. 7:5). We also know from Mark 3:20-21, that his family was trying to take charge of him and that they thought he was out of his mind. Many interpreters feel that since only Mary is mentioned here, it is evidence that Joseph was now dead. These were no doubt Jesus’ real brothers (actually half-brothers since he was Spirit-born). This scriptural truth flies in the face of the Catholic doctrine of the perpetual virginity of Mary. [75] It might appear here that Jesus was not honoring his mother and family but this was not the case. “Many Jewish interpreters regarded the command to honor father and mother as the most important in the law.” [76] Jesus was actually following his own teaching of 10:37: “Anyone who loves their father or mother more than me is not worthy of me…” His great ministry to save the world had to come before family allegiance. We will see later that in his crucifixion Jesus greatly honored his mother and provided for her future care (Jn. 19:26-27). “He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (12:48-50). What we see here is the beginning of a vast spiritual family of believers in Jesus. This spiritual family would eventually reach around the world. Because of their faith and obedience to him Jesus is not ashamed to call them his brothers and sisters (Heb. 2:11). As John 1:12-13 has it: “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God.” 1. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:1-8. 2. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 12:1. 3. Sapir/Neeman, Capernaum (Kfar-Nachum), History and Legacy, Art and Architecture, p. 8. 4. Utley, Free Bible Commentary, Matthew, v. 12:1. Morris expands: “The Jews took Sabbath observance very seriously. Thus when the enemy attacked on the Sabbath in the days of the Maccabees, they let themselves be slaughtered, men, women, and children, rather than break the Sabbath by defending themselves (1 Macc. 2:31-38).” (Morris, p. 299). 5. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 206. Blomberg adds: “Sabbath observance was in fact one of the three most important and distinctive badges of Jewish life, along with circumcision and the dietary laws.” (Blomberg, p. 195). 6. Guzik, Matthew, Enduring Word, vs. 12:1-2. 7. Utley, Free Bible Commentary, Matthew, v. 12:1-2. 8. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:2. 9. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 12:6-8. 10. Ibid., vs. 12:2-5. 11. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 12:1-14. It also should be noted that relationship with God goes a long way. Had King Saul even touched that bread the Lord would have probably slain him on the spot. The Lord might have said: “David is my boy and he is hungry. It is OK.” Editor 12. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 59. 13. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 207. 14. Keener, The IVP Bible Background Commentary, New Testament, p. 78. 15. Morris, The Gospel According to Matthew, p. 304. 16. Wiersbe, The Wiersbe Bible Commentary, NT, p. 353. 17. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 208. 18. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:1-8. 19. Keener, The IVP Bible Background Commentary, New Testament, pp. 78-79. 20. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 197. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 236. 22. Morris, The Gospel According to Matthew, p. 307. 23. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 12:13. 24. Barclay, The Gospel of Matthew, Vol. 2, vs. 12: 9-14. 25. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 12:14. 26. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:14. 27. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 239. 28. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:17. 29. Utley, Free Bible Commentary, Matthew, v. 12:18. 30. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:19. 31. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 12:15-23. 32. Utley, Free Bible Commentary, Matthew, v. 12:20. 33. Hymnary Organization. https://hymnary.org/text/the_whole_w 34. Morris, The Gospel According to Matthew, p. 313. 35. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:22-29. 36. Utley, Free Bible Commentary, Matthew, v. 12:23. 37. Ibid. 38. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:24. Blomberg supplements: “…Interestingly, this charge persisted as a common view of Jesus among Jews in the early centuries of the Christian era. They did not deny the genuineness of his miracles but ascribed his power to the devil, so that he was branded a sorcerer (e.g., b. Sanh. 107b; b. Sabb. 104b) and worthy of death (m. Sanh. 7:4).” (Blomberg, p. 201). 39. Morris, The Gospel According to Matthew, p. 314. 40. Quoted in Guzik, Matthew, Enduring Word, vs. 12:25-30. 41. Morris, The Gospel According to Matthew, pp. 314-15. 42. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 12:25-26. 43. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 243. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 212. 45. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 202. 46. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 212. 47. Ibid., p. 213. 48. Quoted in Guzik, Matthew, Enduring Word, vs. 12:30-32. 49. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 12:30. 50. Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton IL: Crossway Books, 2004), p. 293. 51. Dinesh D’Souza, What’s So Great About Christianity (Washington: Regenery Publishing Inc., 2007), p. 8. 52. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:30. 53. Ibid., vs. 12:31-33. 54. Coffman, Coffman Commentaries on the Old and New Testament, v. 12:32. 55. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 205. 56. John Dummelow, John Dummelow’c Commentary on the Bible, Matthew, 1909, v. 12:33. https://www.studylight.org/commentaries/dcb/matthew-1.html. 57. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:34-37. 58. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 215. 59. Wiersbe, The Wiersbe Bible Commentary, NT, p. 868. 60. Guzik, Commentary on James, 3:7-8. https://enduringword.com/bible-commentary/james-3/ 61. IzQuotes. http://izquotes.com/quote/377399 62. James Burton Coffman, Commentary on James, Coffman Commentaries on the Old and New Testament (Abilene, TX: Abilene Christian University, 1983-1999), comment on James 3:18. http://www.searchgodsword.org/com/bcc/view.cgi?book=jas&chapter=001. 63. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 62. 64. Morris, The Gospel According to Matthew, p. 324. 65. Quoted in France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 216. 66. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 12:39. 67. Blomberg, The New American Commentary, Vol. 22, Matthew, pp. 206-07. Barker &Kohlenberger add: “According to Jewish tradition, a day and a night make an onah, and a part of an onah is as the whole. Thus, “three days and three nights: need mean no more than ‘three days: or the combination of any part of three days.’” (Barker &Kohlenberger, p. 63). 68. Barclay, The Gospel of Matthew, Vol. 2, vs. 12:38-42. 69. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, 70. Morris, The Gospel According to Matthew, p. 327. 71. Keener, The IVP Bible Background Commentary, New Testament, p. 81. 72. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 251. 73. Wiersbe, The Wiersbe Bible Commentary, NT, p. 36. 74. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 12:45. 75. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 64. 76. Keener, The IVP Bible Background Commentary, New Testament, p. 81. That same day Jesus went out of the house and sat by the lake. Matthew 13:1 Barclay says of this verse: “It shows a definite turning-point in the ministry of Jesus. At the beginning of his ministry we find him teaching in the synagogues; but now we find him teaching on the seashore. The change is very significant. It was not that the door of the synagogue was as yet finally shut to him, but it was closing.” [1] The house he went out of was no doubt the house of Simon Peter in Capernaum. That house became his Galilee headquarters. Today it has been excavated and is a well-known and established archaeological and tourist site in Israel. We see here that Jesus sat down as he began to teach the people. While rabbis traditionally stood to read the scripture, they sat down to teach. We note that Jesus did this on several occasions (cf. 15:29; 24:3; 26:55; Lk. 4:20). [2] It seems that Jesus had little time he could call his own. He went from one teaching and healing session directly to another. Apparently, there was not such a luxury as leisure time for the Master in his ministry. “Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore” (13:2). Barker and Kohlenberger say, “This is the only one of the five major discourses in Matthew that is addressed to the crowds in general.” [3] Jesus created the world and he certainly knew that speaking from a boat over the water would produce an ideal situation so far as acoustics was concerned. [4] As most of us know, the water itself carries sound very well. On the northwest side of the lake, there is a picturesque site known as the Bay of Parables. It is handily located between Capernaum and Tabgha (the old fishing hole). This is the traditional spot where it is thought that Jesus’ sermon took place. In recent years Israeli scientists have tested this spot and found that it has remarkable acoustics, insomuch that the human voice out on the water could have effortlessly reached thousands of people on the shore. [5] The crowds were becoming so great that there was likely a problem of Jesus being jostled or crushed by the throngs trying to reach out to him. The marine pulpit took care of that problem very well. “Then he told them many things in parables, saying: ‘A farmer went out to sow his seed’” (13:3). This was Jesus’ first use of a parable in Matthew. [6] We might wonder exactly what a parable is, and why Jesus persisted in teaching this way. Parables were not new to the Jewish people, for their rabbis used parables before Jesus’ time. [7] We might define a parable as an earthly story with a heavenly meaning. “Parables are short stories that use familiar scenes and everyday objects and relationships to explain spiritual truths.” [8] Parables helped the average person grasp abstract ideas and it helped the person to think deeply. Parables were vivid pictures and no one before or after ever told parables like Jesus did. They abruptly knocked people off balance and shed new light on old truths. Edwards describes them, “like stained glass windows in a cathedral, dull and lifeless from the outside but brilliant and radiant from within.” [9] Jesus may have persisted in using these clever little stories for a number of reasons. Of course, they were the fulfillment of prophecy as we have said. They made complicated truths simple. Possibly they were meant to confound all the enemies who were listening in on his sermons. The very language of parables was unsuitable to the court charges the Pharisees and others wished to bring against Jesus. This was a picture from everyday Galilean life. Jesus was surrounded by farming country. All around Capernaum, Chorazin and Tabgha there were farms with very fertile, black, volcanic soil, excellent for growing grains as we have mentioned in 4:12 &12:1. Jesus was likely pointing to some nearby farmer who was scattering seed over his field. The sower in this parable no doubt had a bag of seed around his neck and was using his right hand to scatter the seed on his field. [10] As a young boy on the farm I still remember my dad sowing seed in just this fashion. A little later he found an automated bag-like contraption that had a spreading wheel on the bottom with a hand crank attached to it. This was by far a more effective method of broadcasting or scattering seed. Jesus here uses this picture to frame his parable. We might note that a parable is different from an allegory. Generally, a parable has one major point while an allegory may make points with every detail of the story. [11] In this section, Jesus will use seven interrelated parables to make his points regarding the kingdom of God. “As he was scattering the seed, some fell along the path, and the birds came and ate it up” (13:4). We have mentioned before how the little fields in those days were laid out in strips and that roadways were often established along these fields. The roadways or footpaths in time became hard with the pitter patter of many feet. When the precious seed fell on the hard pathway they were totally exposed, making a quick and easy meal for the eagerly-watching birds. Again as a child on the farm I remember how flocks of birds seemed to gather around us at plowing and sowing times. In the case of this parable, the birds quickly ate the seed on the wayside and these seed were thus prevented from sprouting and bearing their fruit. We should note that birds in scripture are not presented in a particularly good light (cf. Gen. 15:11; Jer. 7:33; Ezek. 39:4, 17; Rev. 18:2). In this case they would be compared with Satan who is busy snatching the precious seed from hearts and minds. “Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root” (13:5-6). There are a lot of rocky places in Israel. Quite often, otherwise fertile soil is literally covered with rocks. This is especially true throughout the hill country. Someone once quipped that Israel would be rich if she could only figure out a way to export rocks and her numerous political parties. While the abundance of rocks was a problem for ancient Israelite farmers, there is a strong possibility that the author is speaking here more of rock outcroppings with shallow soil on top of them. Morris says, “This will mean not ground littered with stones, but ground where the bedrock came close to the surface…” [12] In such an inhospitable place, the precious seed would no doubt spout quickly due to the heat generated by sun-scorched rocks and shallow soil. Then once the noonday sun bore down upon them they would wilt away due to lack of moisture. This picture is packed with a powerful message for the observant person. “Other seed fell among thorns, which grew up and choked the plants” (13:7). Again, Israel has no lack of thorns and thistles. They were so prevalent that in the Hebrew language there are at least 14 different words for thorns and thistles. In a walk across the landscape one can see many varieties of these. There is the Syrian Thistle, the Globe Thistle, the abundant Milk Thistle, as well as many other types. Commentators have tried to identify exactly which thorn was used for a crown that was later placed on Jesus’ head but this is a futile effort. In my early years as a farm boy I noted that the thistles and weeds often seemed to grow faster and taller than the grain crops. It was often my job to spend the day in the hot sun chopping down these persistent invaders. So we see here that the thorns and thistles outgrew the good seed and choked them out. The thorn bushes were especially hardy and it was necessary to dig them out by the roots in order to be rid of them. “Still other seed fell on good soil, where it produced a crop— a hundred, sixty or thirty times what was sown. Whoever has ears, let them hear” (13:8-9). Not all the seed sown were so unfortunate. Some seed fell on the good soil that was ready to receive them. There is some evidence that ancient farmers plowed their fields prior to sowing and it was not infrequent that they plowed again after sowing in order to protect the seed with a layer of soil. [13] The protected and well-nourished seed came up and produced a bumper crop. Some have thought the 30, 60 and even 100-fold yields were a bit extravagant, but the writer Gustaf Dalman (1855-1941), who did extensive field work in Palestine, has noted that individual grains were able to produce ears with an average of thirty-five kernels. He noted that sixty was not out of the ordinary and that even some produced one-hundred-fold. [14] Also, modern researchers have concluded that wheat heads can bear from 20 to 50 kernels with no problem. [15] We might note that a 100-fold yield is a bit out of the ordinary and would surely be classed as a bumper crop or even as a bit miraculous. Pfeiffer and Harrison say, “The fertile soil of Galilee was capable of producing harvests of the magnitude mentioned here.” [16] We note that some seed fell on good, fertile and prepared soil. I remember again from my young days on the farm how we would work the soil with discs and harrows, sometimes driving the tractor all night, until the old clay clods became as fine as sand. My dad would then declare that we had a good “seed bed.” The soil was finally ready for the sowing. Jesus challenged those with ears to hear. Not everyone had ears to hear as it still is today. It is interesting that in the Book of Revelation Jesus often uses this same expression about hearing (Rev. 2:7, 11, 17ff,). We can know by this that it is our Jesus who is still speaking to us in this wonderful book. The disciples came to him and asked, “Why do you speak to the people in parables?” He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.” Matthew 13:10-11 Jesus was giving them the secret knowledge of the kingdom of God but that secret knowledge was not available to all. Therefore Jesus had to speak to the people in parables. In 1 Timothy 3:16, we realize that there is a mystery of godliness. On the other hand in 2 Thessalonians 2:7, we also realize that there is a mystery of iniquity, or secret power of lawlessness. It is important that we gain understanding in both these areas. When the New Testament speaks of mystery it is not speaking of some deep, esoteric and hidden secret. It has no similarity to the many mystery religions of the Roman Empire or even with certain mystery organizations of the present time. Rather, it has to do with some glorious truth that was long concealed but is now clearly revealed by God. [17] Barclay says of the mystery that it is, “…something meaningless to the outsider, but supremely precious to the initiate. In point of fact the Lord’s Supper is like that…Christianity can be understood only from the inside. It is only after personal encounter with Jesus Christ that a man can understand.” [18] Meyer exhorts us, “It is given to meek and teachable hearts to know the secrets of God. Let us draw near to the great teacher, the Holy Spirit, asking him to make us know the kernel and heart of the Word of God (cf. 1 Cor. 2:6).” [19] From this point on Jesus will be dealing in an increasing measure with his disciples and less with the crowds of people. [20] “Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them” (13:12). This verse at first seems to defy our reason. We would naturally want to give less to the one who had more and more to the one who had less. However, in the kingdom of God things do not work that way. With a little thought we can glean the meaning here. For instance, someone who has dedicated his or her life to music and has developed a great skill in playing an instrument, can readily receive a newly-written masterpiece. That one will play it and cherish it, where one not so learned might spurn it completely. Spiritually speaking, Morris says “When anyone uses the spiritual truth he has, that truth grows. More is added to it. By contrast, if he does not use it, he finds that it vanishes away little by little…” [21] “This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand’” (13:13). In this verse Jesus has reference to Isaiah 6:9-10, which he will later quote in full. In earlier times the people of Israel had heard and rejected the messages of her prophets until they had become spiritually blind and deaf. A very similar scenario was developing with the people of Jesus’ day, especially the “learned” leaders. We know from the rest of the New Testament that Jesus did not try to hide his message in such a way as to condemn the people. Peter tells us that the Lord “…is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Pet. 3:9). Barclay says, “…it cannot mean that Jesus deliberately delivered his message in such a way that people would fail to understand it. Jesus did not come to hide the truth from men; he came to reveal it.” [22] Parables allowed those with soft hearts to hear and those with hard hearts to be turned away empty. Guzik says, “The same sun that softens the wax hardens the clay; and so the very same gospel message that humbles the honest heart and leads to repentance may also harden the heart of the dishonest listener and confirm that one in their path of disobedience…” [23] It seems that Jesus spoke in parables partly to protect the people. The early church father Origen (c. 184- c. 253) said of this: “The Lord wanted to prevent the unready from being too speedily converted and only cosmetically healed.” [24] Also, the Master may have been offering the people an opportunity to dig deep in the word and find its truth, but he was at the same time allowing them to turn a blind eye if they wished and just pass it off as an interesting story. The parables were a means of protecting people from the condemnation of having too much truth dumped on them at one time. Jesus wanted only to give people what they could comfortably carry away. At the same time he wanted to hide the truth from those who were not open to his Holy Spirit. [25] “In them is fulfilled the prophecy of Isaiah: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving’” (13:14.) It is only in Matthew that Jesus quotes the whole of Isaiah 6:9-10. The leaders of Israel could not hear and neither could they see the truth of Jesus. This very situation was later encountered in the ministry of Paul (cf. Acts 28:26-28). We cannot help but see this situation reflected in our current society and church. At least in the Christian world there has never been in all history the exposure to God’s truth as we have it. Many, if not most Christians, even have the Bible on their iPhones. We have numerous copies of the Bible laying around our houses and an unlimited access to the Bible at various places on the Internet. Yet, many Christians greet all this with a big yawn. The Barna Association has revealed the knowledge of the Bible among contemporary Christians as abysmal. Only half the Christians polled could identify Jesus as the one who delivered the Sermon on the Mount. Only three out of five could recall the first four books of the New Testament. When asked to quote a Bible verse, the most quoted response was “God helps those who help themselves.” This verse was actually written by Benjamin Franklin. [26] A real prophet of the Lord would likely say of American Christianity “You will be ever hearing but never understanding; you will be ever seeing but never perceiving.” At this point Jesus does not mention Isaiah 6:11-12. The prophet had asked how long this situation would continue. The answer was: “Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged, until the LORD has sent everyone far away and the land is utterly forsaken.” We know this exact thing happened to Israel twice in 586 BC and in AD 70. The Bible speaks as if it will also happen to the deaf and blind nations of the present world. “For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them’” (13:15). The Greek word for calloused is epachunthē. It has the meaning of thick, fat, stout, or dull. [27] This is the US today. Oh, if we only honored God and the Bible as much as we honor our cell phones, Facebook, and other electronic wonders, what glory would fall upon the church! An unknown author has penned the following: I wonder what would happen if we treated our Bible like our cell phone? We would carry it everywhere we go, flip through it throughout the day. We would go home to get it if we forgot it. We would receive messages from the text. We couldn’t live without it. Parents would give it to their kids as gifts. It would be available for all emergencies and any or all conversations. One more thing, it would never be disconnected as Jesus has already paid the bill in full. But blessed are your eyes because they see, and your ears because they hear. For truly I tell you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.” Matthew 13:16-17 Even the prophets themselves did not have access to Bible understanding as we have today. Peter says, “Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow” (1 Pet. 1:10-11). He goes on to say that even angels desire to look into the things that are now revealed to us (v. 12). Even the great saints of old did not get to receive the things that are now given to us (Heb. 11:13). How blessed we are and how dare we to take all these things for granted. Listen then to what the parable of the sower means: When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path. Matthew 13:18-19 There is a verse in Mark not found in Matthew or Luke that is very important to us. Here it is: “Then Jesus said to them, ‘Don’t you understand this parable? How then will you understand any parable?’” (Mk. 4:13). This verse seems to indicate that the Parable of the Sower has within it the key for understanding other parables. [28] Here the parable is explained leaving little guesswork. The Farmer is obviously the Son of Man as we see in the related Parable of the Weeds (Matt. 13:37). The seed is clearly the word of God (Lk. 8:11). The soils are the various conditions of people’s hearts. We are told that some seed fell on the hard path or wayside. Immediately the evil one (pictured earlier as birds) snatched away the good seed that was sown. We can understand in this parable that the pathway was hard. It could not receive the precious seed that were strewn upon it. This is the picture of the hearts of millions today. There is no place for them to receive the Word of God. The theologian Helmut Thielicke in his book The Waiting Father, describes such a one saying: “A person who is only a path through which the daily traffic passes, who is no more than a busy street where people go rushing by hour after hour and where there is never a moment of rest, will hardly provide the soil in which the eternal seed can grow. People who are always on the go are the most in danger…the Word of God is demanding. It demands a stretch of time in our day—even though it be a very modest one—in which it is our only companion.” [29] What can be done about the hard heart? The hard heart must be plowed and broken up. This implies a lot of pain and suffering. In Hosea 10:12 we are challenged: “Sow for yourselves righteousness, reap the fruit of unfailing love, and break up your unplowed ground; for it is time to seek the LORD, until he comes and showers righteousness on you.” From my early days on the farm I well remember un-plowed ground. It usually had a lot of stumps buried in it and it was quite an unpleasant task trying to break up such ground. The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. Matthew 13:20-21 We are told that these on the rocky ground have no root. Since the twentieth century we in the West live in a rootless society. Children often live far away from their parents and their place of origin. This problem seems also to translate over into the spiritual realm. Even those who think they are rooted often have no root in themselves. They may have roots in their friends, their church or perhaps their pastor. They have no root that they can call their own. They are the kind of folks who are always taking their little cup to get it filled by others. Dear friends, it is going to take a lot more than a cupful of water to get us through what is coming. We need deep roots reaching down to the springs of living water; tapped into the river of life. That eternal spring is a firm relationship with Jesus the Savior. The obvious problems we see here in these verses are affliction and persecution. We are told to expect such things, which will come upon us simply because we are Christians (cf. Mk. 8:34-38; Matt. 5:10-12; Lk. 6:22). In our modern and postmodern theology we have all but eliminated suffering, at least in the western world, and that is tragic. The facts speak for themselves. In 1900, at the height of the Golden Age, 20 percent of the Middle East was still Christian, whereas today less than 2 percent is, and the Christian population is rapidly dwindling. [30] Many of these Christians have either been killed by the Moslems or else they have escaped with but their lives. We should not be deceived and think that persecution is not coming our way soon. Wiersbe says, “Persecution can deepen the roots of a true Christian, but it only exposes the shallowness of the false Christian.” [31] Blomberg says, “The parable provides a sober reminder that even the most enthusiastic outward response to the gospel offers no guarantee that one is a true disciple.” [32] Jumping up and down and shouting “hallelujah!” will not necessarily insure that a person will stand firm when days of trouble arrive. The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful. Matthew13:22 I was once sitting on a rock meditating as I looked out on the Sea of Galilee. I suddenly realized that I had evidence of this parable all around me. I was sitting on a rock beside a road, while there before me was a collection of thistles all near the edge of a wheat field where the heads were happily growing. What a sight to be found sitting in the midst of a living parable! These verses describe seed sown in the middle of thorns and thistles. The good seed are immediately choked out and they produce no fruit. All three Synoptic Gospels list some important items that could be classed among the “thorns” in our lives. The deceitfulness of wealth, the cares of the world, and the delight in pleasures and love of things are primary (Matt. 13:22; Mk. 4:19; Lk. 8:14). Many people today are seeking riches. I remember one promising preacher in my seminary days whose goal was to become a millionaire. I know that later things did not end well for him. The Bible says in 1 Peter 2:11, “Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul.” The Apostle Paul says in 1Timothy 6:10, “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” In the western world we have a great fascination with things and stuff. The new plastic “stuff” containers seem to fill up more and more aisles at the department stores. Our attics and even our garages are filled with stuff. In addition to our stuff we are filled with anxieties and cares of the world. In this age we are surely finding out how many things we can think about and handle at once; how many things we can accomplish at one time through multi-tasking. We are a complicated and busy mess. Yet, in all our thoughts there is no room for God (Psa. 10:4). Jesus once told about two women, Martha and Mary. When Jesus visited in their home Martha was very busy with all the serving and meal preparation. She grew quite agitated with her sister who was sitting at the feet of Jesus listening to him. Finally she asked Jesus to rebuke her sister for not helping. “Martha, Martha, ‘the Lord answered,’ you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her” (Lk. 10:41-42). Jeremiah has a solution to the problem of thorns. He says simply “…do not sow among thorns” (Jer. 4:3). If we are exercising good stewardship of the land there will be no thorns or thistles. Several church fathers give us some advice in this area. The Great Augustine (354-430) says, “Cast away the stones from your field, and dig out the thorns. Be unwilling to have a ‘hard heart,’ such as makes the Word of God to no effect.” [33] Chrysostom (c. 347- 407) the “golden mouth” preacher declares, “When the word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up.” [34] Evagrius of Pontus (345-399) adds, “Weed out from your soul the undergrowth of sporadic desires, along with the thorns and tares of bad habits.” [35] But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown. Matthew 13:23 At last some seed fell on the good soil or the open and prepared heart. Barker and Kohlenberger describe the heart as “…the spiritual, intellectual, and volitional center of a person’s being, i.e., the whole person.” [36] The seed that fell on this good ground not only sprang up but produced a bumper crop. Wiersbe says, “Not all true believers are equally as productive, but from every genuine Christian’s life, there will be some evidence of spiritual fruit.” [37] One thing seems obvious as we look at the world around us. The whole world is busy, busy, busy trying to produce fruit. It is almost impossible to keep living things from producing. This is the law of life and we need to take it to heart and apply the principle to our spiritual lives. When the Lord of Creation returns he will be looking only for one thing – for fruit. We might ask ourselves how we are doing with that. Is there any fruit in our spiritual garden and on our spiritual tree? Do we have beautiful things like love, joy and peace hanging on our tree? Perhaps we are only producing crabapples and sour grapes. Will the Farmer of our souls be able to say, …“Well done, good and faithful servant!…” (Matt. 25:21)? Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.” Matthew 13:24-26 This parable tells us that all things are not sweetness and light. There are dark and evil forces at work in the world. These forces are always opposed to the kingdom of God. This evil work is headed up by Satan. Wiersbe says of him: “Satan is primarily an imitator. He plants false Christians, he encourages a false growth, and he introduces false doctrine.” [38] This parable is found only in Matthew and is thoroughly explained in verses 36-43. The parable seems to have a very strong eschatological emphasis about it. [39] We note that much enemy activity takes place in the night or in the darkness while the righteous are at rest. Commentators seem pretty much agreed that the weeds or tares (Gk. zizania) sown by the evil one are known as darnel. In its early stages it is practically indistinguishable from wheat. [40] This is a form of ryegrass that can only be differentiated from wheat when the ear appears. Unlike wheat, the staple of ancient life, this plant is poisonous. [41] Sowing darnel in a person’s field was considered as a criminal offense and was punishable by Roman law. [42] “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ ‘An enemy did this,’ he replied. ‘The servants asked him, “Do you want us to go and pull them up?”’” (13:27-28). This is an accurate picture of how wealthy landowners controlled most land in the Roman Empire. The estates were worked by peasants, slaves and tenant farmers. The people listening to Jesus would have readily identified with this picture. [43] Although the peasants, slaves or tenant farmers were willing to go through the field and pull up the darnel, the owner was not willing to take such an approach. Actually, trampling through the wheat looking for darnel would have destroyed much of the crop. Also, the stronger roots of the darnel would have entangled themselves with the wheat making such weeding impossible. [44] The servants here were asking a very important question. Osborne comments, “The servants: in this parable raise one of the toughest questions ever posed; If God is good and all-powerful, where does evil come from, and why is evil permitted?” [45] To answer this question we must go back to the rebellion of Satan and the fall of the human race in the Garden of Eden. Because of these events there is evil in the world. There will continue to be evil until the end of this present age when evil will be totally abolished. “‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn’” (13:29-30). We have a deep biblical principle given to us here. The principle is that wheat and tares must grow together in the kingdom until the end of the age. Wheat and tares must grow together in the church as well. There will always be hypocrites in the church. Utley says, “One of Satan’s most effective schemes is religion.” [46] The righteous and the wicked will not be separated until the end of the age. The good-for nothing darnel will be tied in bundles and used for firewood and the precious wheat will go into the barn. We cannot overlook the fact that this “harvest” was a common metaphor for the final judgment (Jer. 51:33; Hos. 6:11; see also Rev.14:14-16). [47] The spiritual implications of this parable will be fully explained in verses 36-43, so we must be careful not to get ahead of ourselves. He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches. Matthew 13:31-32 The theme of almost all of Jesus’ parables is the kingdom of God. The kingdom is presented in many ways and with various unforgettable pictures. Here it is presented as a mustard seed, something exceedingly small, but something that grows to unbelievable heights, even to the point of harboring birds. We would have to think that the mustard seed is a favorite illustration of Jesus since he uses it in several places (cf. Matt. 13:31; 17:20; Lk. 13:19; 17:6). We must always remember in kingdom work not to despise the day of small things (Zech. 4:10). Jesus says that the mustard is the smallest of seeds. He is here giving us a lesson on the kingdom and not a lesson in horticulture. If we were to compare seed from all over the world the mustard would not be the least. Jesus is dealing in the practical realm with the type seed with which the Galilean farmers were acquainted. In their realm of experience the mustard seed was the smallest seed they ever planted in their gardens. [48] The mustard seed is something that is tiny but something that grows and grows to the size that no one can miss it. In the early spring, the Galilee in many places is covered with wild mustard (sinapis aurensis). Many fields are almost solid yellow in color. Some of the plants can grow higher than as a man’s head and yes, the birds do come and light in them. In fact, there is no lack of birds because they seem to like the little mustard seeds. So many times through history the church has seemed weak and insignificant and then suddenly a great revival and awakening breaks out and multiplied thousands are swept into the kingdom. Or think how often a very weak Christian becomes filled with the Spirit to the point of accomplishing great and unimaginable things for God? This is the mustard seed factor at work. Jesus once said that if we could have faith like a tiny grain of mustard seed we could command the mountain to be moved and it would take flight (Matt. 17:20). We do not get the impact of this statement until we realize that Jesus was standing on the Mount of Olives, probably the second most important mountain in the whole world and the very mount from which he would later ascend to heaven. He was obviously referring to it. “He told them still another parable: ‘The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough’” (13:33). Once more, as in the previous parable, we see “the remarkable pervasiveness of a small agent.” [49] Leaven is quite often a symbol of evil in the Bible, but here it is a symbol of good. The gospel of Christ had a very small beginning, first with the Lord alone and then with his twelve disciples. Even those disciples expressed a small amount of faith in the Lord’s program. Nevertheless, the tiny kingdom had a slow but steady growth until it one day overcame the whole Roman Empire. Now it encompasses the earth. The great odds of this small kingdom influencing the whole world are seen in the ratios mentioned. The yeast was indeed a small amount. On olden times it was just a bit of sour dough left over from the last baking. But the flour was a huge amount. The NIV here has it as sixty pounds. It would have made enough bread to feed about a hundred people. [50] Clarke comments, “Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.” [51] Blomberg simply says, “One day God’s causes will triumph…” [52] “Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable” (13:34). By speaking this way, Jesus was fulfilling a prophecy about himself. As we have mentioned, Jesus could not speak the truth plainly to the people of his day. Had he done so, it would have only brought condemnation to them. They and their leaders were so far removed from the kingdom of God that the only thing the Lord could use to lure them back was the vivid pictures of parables. In these parables were deep secrets hidden from the world’s foundation. These secrets would be available and plain to those with open hearts. “So was fulfilled what was spoken through the prophet: ‘I will open my mouth in parables, I will utter things hidden since the creation of the world’” (13:35). Here the Lord is quoting Psalm 78:2. Jesus had the right and authority to utter things hidden from the foundation of the world. After all, it was Jesus, the powerful Word of God, who established the world in the first place (Jn. 1:3). We are blessed today as we meditate on the Lord’s words to have the deepest secrets of life revealed to us. Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parable of the weeds in the field.” Matthew 13:36 Even the disciples had questions in their minds about this parable. Often they were a little fearful to ask Jesus about his teachings but they got up their nerve here. We remember from the parable above that the good seed was sown in the field but while the farmers slept an enemy came and sowed the cursed darnel in the same field. We remind ourselves that Jesus was making an eschatological emphasis and was speaking about events that would happen at the end of the age. [53] “He answered, ‘The one who sowed the good seed is the Son of Man. The field is the world, and the good seed stands for the people of the kingdom. The weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels” (13:37-39). Here we undoubtedly have one of the simplest and most complete interpretations found anywhere in the Bible. The Son of Man sows the good seed, or the people of the kingdom, in the world. The enemy, the devil, comes secretly and sows the weeds, his own people. Both these crops await the end of the age when the angels will separate them eternally. This is the simple truth stated in such a plain manner that it should not be confused. We should be careful to note that the field is the world and not the church. Since the church, like the great net of God, is always sweeping in people from the world, some evil seed will end up there. That is still not the point of the parable. [54] Coffman says, “The fact that the tares did not appear until fruit was ‘brought forth’ (Matthew 13:26) shows that they were indistinguishable from the wheat until that time, a fact strongly indicating that they were ‘in the church,’ else they could not have been confused with the wheat.” [55] Since the field is actually the world it is an indication to us of how widely distributed the sons and daughters of the kingdom really are. [56] Of course, the opposite is also true in that the children of wickedness are also distributed throughout the world. Evil is a global problem, but the kingdom of God is also global in its scope. The day is coming when “…the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Hab. 2:14). The angels of God are closely associated with the consummation in scripture (16:27; 24:31; 25:31-32). [57] We see elsewhere that they someday will pluck evil people out of the world and leave the righteous to shine in God’s kingdom (13:43). “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth” (13:40-42). We must remember that the earth and everything in it belongs to the Lord (Psa. 24:1). When the Lord returns he will be coming to reclaim his world. The angels will gather the wicked out of it and the righteous will be left to administer the world in righteousness. This was the very thing that Adam once failed to do. As we can see, this teaching is quite far removed from current ideas of the Pre-Tribulation Rapture, where it is the Christians who will be removed from the earth. Like in the original parable the poisonous darnel (wicked people) will be taken out, bound together and burned. The evil weeds were used as kindling for the furnace in a land where wood was often in short supply. [58] This is not a pretty picture of the state of lost people but it is a stern challenge for them to repent and turn to the Lord for salvation. “Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears, let them hear” (13:43). How this scripture reminds of others in the Bible. Jesus once said, “Blessed are the meek, for they will inherit the earth” (5:5). The Psalmist assures us: “The righteous will inherit the land and dwell in it forever” (Psa. 37:29). The author of Proverbs states, “The righteous will never be uprooted, but the wicked will not remain in the land” (Prov. 10:30). All this tells us that we have not given enough attention to the present earth and the new earth that God is making. What Adam failed to do, redeemed humanity will do through the Messiah. They will reign on the earth forever and ever (Rev. 22:5). We must remember that heaven and earth will apparently be joined together in the last days. The theologian Anthony Hoekema says: “Since God will make the new earth his dwelling place, and since where God dwells there heaven is, we shall then continue to be in heaven while we are on the new earth. For heaven and earth will then no longer be separated, as they are now, but will be one (see Rev. 21:1-3).” [59] The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Matthew 13:44 Jesus now gives us some short parables that are only found in the Book of Matthew. In the time of Jesus there were no banks such as we know them today. People could put their money with money changers and that was relatively safe and productive. They could invest it in land or slaves. Otherwise, they either had to hide it somewhere in their house our outside in the ground. France tells us, “Valuables such as coins or jewels were often hidden in a jar in the earth (cf. 25:25).” [60] Sometimes people would hide their treasures in order to elude invading soldiers and armies. Often, the people did not survive or return to take them up again. So, stories of buried treasure were popular, especially with the poorer folks. Osborne tells us: “According to rabbinic law, if a worker came across buried treasure in someone else’s field and lifted it out, the treasure would belong to the owner. In this story, the laborer was careful not to lift out the treasure.” [61] Rather, he went and bought the field, making sure that the treasure was his. Some have argued about the morality of such an act as this. We must remind ourselves that this parable is not about morality or the legality of the man’s actions. [62] Rather, it is about the eagerness and excitement of finding the kingdom of heaven. In 1863, Edwin Hodder penned the words to this lovely hymn. Your word is like a garden, Lord, with flowers bright and fair; and everyone who seeks may pluck a lovely cluster there. Your word is like a deep, deep mine; and jewels rich and rare are hidden in its mighty depths for every searcher there. [63] “Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (13:45-46). People in the ancient world highly valued pearls. They thought of them as the loveliest possessions of all. Barclay says, “In the ancient world pearls had a very special place in men’s hearts. People desired to possess a lovely pearl, not only for its money value, but for its beauty…They found an aesthetic joy simply in possessing and looking at a pearl. The main sources of pearls in those days were the shores of the Red Sea and far-off Britain itself, but a merchant would scour the markets of the world to find a pearl which was of surpassing beauty.” [64] A pearl was not just an inanimate thing but it represented life and the overcoming of difficulties. This aspect of pearls no doubt figures into the fact that the Holy City is said to have giant pearls as its gates (Rev. 21:21). [65] The merchant seeking precious pearls would stop at nothing. He would literally search the known world for his prize. No cost was too great for him. What a picture of those who are intent upon seeking the kingdom of heaven, for it is much more valuable than the most precious pearl. Such a heavenly searcher must be willing to give up or sell everything to make such a purchase (cf. Prov. 3:13-15; Psa. 19:10). Meyer says, “Man cannot be happy without God. He goes from philosophy to philosophy, from system to system, turning over the pearls on the dealer’s trays; but suddenly his listlessness is transformed to eagerness as he discovers the Christ. Here is the pearl of great price. He has sought and found, and is prepared to renounce all (See Philippians 3:7).” [66] “Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish” (13:47). What we have described here is the Seine or Dragnet. It was shaped like a long wall, about 820-984 ft. (250-300 m.) in length and 10-13 ft. (3 to 4) meters in height. The net was weighted on the bottom and had floats on the top. For the larger nets it took about 16 men to handle them. A boat would take the net out and set it in place, then at the given time the men would begin to haul in the net. A good catch might bring in several hundred kilos of fish (1 kilo = 2.2 lbs.), and the procedure could be repeated as much as eight times in a day’s fishing. [67] Jesus’ point is that the kingdom of God is much like this ancient Dragnet. It brings in all kinds of fish and sea creatures. We are not to assume that all the fish in the net were kept nor are we to assume all those dragged in by the kingdom net will be saved. “When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away” (13:48). This parable is very similar in structure and theme to the parable of the weeds that we discussed earlier. [68] As we can see, the bad fish and the tares are comparable. My friend, Mendel Nun, from the Israel fishing kibbutz of En Gev, was the resident expert on fishing in New Testament times. He tells us that the bad fish was the catfish (Claris lazera). Since this fish had no scales it was unclean for Hebrew fishermen (Lev. 11:9). On several occasions I have gone to the fishing hole at Tabgha only to see large catfish thrown up on the shore to decompose. The catfish was the largest original fish in the lake. [69] We should note that in this parable we have pictures of the final judgment, just as we had in the Parable of the Tares. Once the net was in, the fishermen sat down and began to sort the fish. They placed the good or kosher fish in containers and threw the bad fish away. Barnes says, “Our Savior never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and the evil. [70] Coffman comments on this verse saying: Both in this and in that of the tares is stressed the puzzling containment within the church herself of both good and bad elements. This ought not, however, to appear overly strange to students of the Word of God, because: (1) there was a Ham in the ark; (2) a Judas among the Twelve; (3) a man of sin in the temple of God; (4) a mystery Babylon within the historical perimeter of the church; (5) Esau contended with Jacob in the very womb of Rebekah… [71] As in the other parables, all seed sown do not produce fruit. We know in other respects that all things conceived do not come to birth. So, we see that all fish in the great kingdom net are not clean or kosher. All “Christians” will not be saved. This information should cause us all to strive for holiness and purity in our Christian lives. “This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the blazing furnace, where there will be weeping and gnashing of teeth” (13:49-50). Perhaps we should clarify what the Bible means when it speaks of the present evil age (Gal. 1:4) and the age to come (Mk. 10:30). These ages are presently overlapping. The present evil age is ruled by Satan but the age to come will only be ruled by Christ. Satan and his evil angels will have made their permanent exit to Hell. Sometimes it is very confusing as we are children of the age to come but still we are living in the present evil age. The present evil age will end in judgment upon the wicked and upon Satan himself. The wicked will be plucked out of the earth and the righteous will be left. They will then shine as the stars forever and ever (Dan. 12:3). The subject of Hell is not a popular one today. In fact, many would deny that there is such a place. Even some Christians deny that it exists. Hell received its name from the Hebrew Gehenna (Valley of Hinnom) on Old Jerusalem’s south side. Because of its false worship, the valley was eventually made into a garbage dump, that smoldered constantly as the maggots and vermin worked in it from underneath. It became a picture of the final judgment and of Hell. [72] When we look at nature we realize that waste is produced from the tiniest cell to the largest creature. We see the picture of rotting and decaying throughout the natural world. We therefore should not be surprised that the same thing is true in the spiritual world. Hell is literally the garbage dump of humanity, society and souls. All who are worthless to God’s great purposes are dumped there. Isaiah says, “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind” (Isa. 66:24). Hell will be a place of eternal loss and eternal regrets. What could be worse than to be cut off eternally from all that is good and meaningful? It will thus be a place of weeping and gnashing of teeth (8:12; 13:30, 42; 25:31ff.). “‘Have you understood all these things?’ Jesus asked. ‘Yes,’ they replied. He said to them, ‘Therefore every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old’” (13:51-52). Jesus may have had reference to the scribes when he spoke this. The scribes would soon pass away with the destruction of the temple. However, Jesus here seems to be designating his disciples as their spiritual replacement. Osborne says, “The disciples had gained this treasure through Jesus’ instruction, so they were able to understand and use the best of older wisdom as well as the new insights that Jesus brought to them.” [73] It is interesting that both ancient and modern commentators have seen represented in this verse the Old Testament and the New Testament. It was Augustine of Hippo (354-430) who originated the little phrase: “The New is in the Old concealed; the Old is in the New revealed.” [74] This scripture should alert us to the importance of the Old Testament. There are many deep truths brought out from this book in the New Testament. We are experiencing an almost total neglect of this old book in our churches today. The pastor and evangelist Ray Stedman once said: “Everywhere I go, I am saddened and depressed by the biblical ignorance of church members. There is a terrible biblical illiteracy across the face of this apparently Christianized nation. People have only the most superficial knowledge of the scriptures… One man said, ‘I thought Dan and Beersheba were husband and wife, like Sodom and Gomorrah.’” [75] When Jesus had finished these parables, he moved on from there. Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. “Where did this man get this wisdom and these miraculous powers?” they asked. Matthew 13:53-54 Commentators are not certain that this visit to Nazareth is the same as the one recorded in Luke 4:16-30. In that visit the people of the city tried to murder Jesus by throwing him off the mountain on which the city was located. If it is a second visit to Nazareth we would have to conclude that Jesus was a very brave man to go back there again. It is clear from Mark 6:3, that Jesus initially continued on with the carpentry trade of his father Joseph. The trade was probably quite good since the new city of Sepphoris was being built very close by. Nazareth itself was a small village with no more than 1600-2000 inhabitants. [76] The word for carpenter (Gk. tekton) could also mean stone mason. [77] It is reported that the evil ruler Julian the Apostate once asked a Christian “What do you think the carpenter’s son is doing now?” The answer was shot back quickly, “Making coffins for you and all his enemies.” [78] In verse 54 we read that they were amazed at Jesus and his teaching. The word “amazed” does not really convey the meaning of the Greek ekplesso used here. It means to strike out of one’s senses, to be struck with a blow or to be stunned. [79] They were stunned at Jesus’ wisdom and they could not reconcile the fact that he was a mere carpenter whom all of them had known in the past. There is the old adage, “Familiarity breeds contempt.” Phillips Brooks says it another way: “Familiarity breeds contempt, only with contemptible things or among contemptible people.” “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? Aren’t all his sisters with us? Where then did this man get all these things?” (13:55-56). In this verse we have the best New Testament information on the family of Jesus. He had four brothers and we have their names here. James after his conversion went on to head the Jerusalem church and Judas or Jude wrote the little epistle in his name. We have no biblical information on the other two. According to custom, his sisters are not named and we do not know exactly how many they were. No doubt they were all married by this time. The humble life of Jesus had tripped up the people so that they were envious and even angry. Coffman says, “It was illogical. Strange that Nazareth should have rejected the Holy One who was welcomed with ‘Hosannas’ in Jerusalem…” [80] “And they took offense at him. But Jesus said to them, ‘A prophet is not without honor except in his own town and in his own home.’ And he did not do many miracles there because of their lack of faith” (13:57-58). The reaction of the people of Nazareth was an old, old story in Israel. The great prophet Jeremiah was rejected by those in his hometown and even by the members of his family (Jer. 12:5-6). [81] Mark’s gospel notes that Jesus laid his hands on a few sick folks and healed them (Mk. 6:5). Today a minister would be lauded to high heaven if he could lay hands on the sick and have them immediately healed. 1. Barclay, The Gospel of Matthew, Vol. 2, vs. 13:1-58. 2. Utley, Free Bible Commentary, Matthew, v. 13:4. 3. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 64. 4. Keener, The IVP Bible Background Commentary, New Testament, p. 82. 5. Pixner, With Jesus Through The Galilee According to the Fifth Gospel, p. 41. 6. Morris, The Gospel According to Matthew, p. 335. 7. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 13:3. Barnes expands: “The word ‘parable’ is derived from a Greek word signifying ‘to compare together,’ and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject… Pagan writers, as Aesop, often employed it. In the time of Christ it was in common use.” (Barnes, vs. 13:3-9). Morris adds: “…it is significant that no other NT character is recorded as having told as much as one parable…” (Morris, p. 333). 8. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 256. 9. Edwards, The Gospel According to Mark, p. 127. 10. Barclay, The Gospel of Matthew, Vol. 2, vs. 13:1-9. 11. Ibid., vs. 13:1-58. 12. Morris, The Gospel According to Matthew, p. 336. 13. Edwards, The Gospel According to Mark, p. 128. 14. Robert A. Guelich, Mark 1-8:26, Word Biblical Commentary, (Dallas: Word Books, 1989), p. 195. 15. How Stuff Works. http://science.howstuffworks.com/environmental/life/botany/wheat-info1.htm. 16. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 951. 17. William F. Arndt &F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament (Chicago: The University of Chicago Press, 1957), pp. 531-32. 18. Barclay, The Gospel of Matthew, Vol. 2, vs. 13:10-17. 19. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 13:10-23. 20. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 224. 21. Morris, The Gospel According to Matthew, p. 340. 22. Barclay, The Gospel of Matthew, Vol. 2, vs. 13:10-17. 23. Guzik, Matthew, Enduring Word, vs. 13:10-17. 24. Thomas C. Oden, gen. ed., Ancient Christian Commentary on Scripture, New Testament II, Mark (Downer’s Grove: Intervarsity Press, 1998), p. 24. 25. Guzik, Matthew, Enduring Word, vs. 13:10-17. 26. Michael W. Holmes, The NIV Application Commentary 1 And 2 Thessalonians (Grand Rapids: Zondervan, 1998), p. 207. 27. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 13:15. 28. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 13:18-23. 29. Helmut Thielicke, The Waiting Father, Sermons on the Parables of Jesus (Cambridge: The Lutterworth Press, 1959). 30. Raymond Ibrahim, Crucified Again: Exposing Islam’s New War on Christians (Washington: Regnery Publishing, Inc., 2013), p. 14. 31. Wiersbe, The Wiersbe Bible Commentary, NT, p. 161. 32. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 218. 33. Oden, gen. ed., Ancient Christian Commentary on Scripture, New Testament II, Mark, p. 57. 34. Ibid. 35. Ibid. 36. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 238. 37. Wiersbe, The Wiersbe Bible Commentary, NT, p. 100. 38. Ibid., p. 38. 39. Morris, The Gospel According to Matthew, p. 348. 40. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 219. 41. Keener, The IVP Bible Background Commentary, New Testament, p. 83. Barnes expands: “The tare abounds all over the East, and is a great nuisance to the farmer. It resembles the American ‘cheat (chess),’ but the “head” does not droop like cheat, nor does it branch out like oats. The grain, also, is smaller, and is arranged along the upper part of the stalk, which stands perfectly erect. The ‘taste’ is bitter, and when eaten separately, or even when diffused in ordinary bread, it causes dizziness, and often acts as a violent emetic…In short, it is a strong soporific poison, and must be carefully winnowed, and picked out of the wheat grain by grain, before grinding, or the flour is not healthy…Thus, ‘tares’ aptly represented hypocrites in the church.” (Barnes, v. 13:25). 42. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 229. 43. Keener, The IVP Bible Background Commentary, New Testament, p. 83. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 229. 45. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 268. 46. Utley, Free Bible Commentary, Matthew, v. 13:29. 47. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 269. 48. Wiersbe, The Wiersbe Bible Commentary, NT, p. 101. Keener adds: “Around the Sea of Galilee, it can reach a height of ten feet and has sometimes reached fifteen feet. Its usual height, however, is about four feet…kingdom might begin in obscurity, but it would culminate in glory.” (Keener, p. 83). 49. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 220, 50. Keener, The IVP Bible Background Commentary, New Testament, p. 84. 51. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 13:33. 52. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 221. 53. Morris, The Gospel According to Matthew, p. 355. 54. Guzik, Matthew, Enduring Word, vs. 13:36-43. 55. Coffman, Coffman Commentaries on the Old and New Testament, v. 13:38. 56. Morris, The Gospel According to Matthew, p. 356. 57. Ibid., p. 357. 58. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 230. 59. Anthony A. Hoekema, The Bible and The Future (Grand Rapids, Wm. B. Erdmans Publishing Company, 1979), p. 274. 60. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 232. 61. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, pp. 273-74. 62. Morris, The Gospel According to Matthew, p. 359. 63. Hymnary Organization. https://hymnary.org/text/thy_word_is_like_a_garden_lord 64. Barclay, The Gospel of Matthew, Vol. 2, vs. 13:45-46. 65. Coffman, Coffman Commentaries on the Old and New Testament, v. 13:45. 66. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 13:44-50. 67. Nun, The Sea of Galilee and Its Fishermen In The New Testament, pp.16-19. 68. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 70. 69. Nun, The Sea of Galilee and Its Fishermen In The New Testament, p.10. 70. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 13:47-50. 71. Coffman, Coffman Commentaries on the Old and New Testament, v. 13:47. 72. Youngblood, Gen. Ed., Nelson’s New Illustrated Bible Dictionary, p. 556. 73. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 276. 74. Hermeneutics: New Testament Priority: Founders Ministries. https://founders.org/2016/05/26/hermeneutics-new-testament-priority/ 75. Ray Stedman, Commentary on 2 Timothy 3:1-9. http://www.raystedman.org/new-testament/timothy. 76. Keener, The IVP Bible Background Commentary, New Testament, p. 85. 77. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 834. 78. Guzik, Matthew, Enduring Word, vs. 13:53-56, citing Spurgeon. 79. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 278. 80. Coffman, Coffman Commentaries on the Old and New Testament, v. 13:55. 81. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 279. At that time Herod the tetrarch heard the reports about Jesus, and he said to his attendants, “This is John the Baptist; he has risen from the dead! That is why miraculous powers are at work in him.” Matthew 14:1-2 Wiersbe says, “The Herod family looms large in the four gospels and the book of Acts…” [1] The father of this large and tangled family was Herod the Great, who ruled from 37 to 4 BC. He was not of Jewish origin but was of Idumean or Edomite blood, from the progenitor, Esau (Gen. 25:19ff.). It is amazing that Satan arranged this large and evil family to persecute Jesus, his apostles and many others of the faith in the first century. It is also amazing that the ancient struggle of two brothers, the chosen and the not-chosen (Jacob and Esau), would continue on until Jesus’ time. Herod the Great tried without success to kill the baby Jesus (2:16). His son Antipas took part in judging Jesus at his trial (Lk. 23:7ff.). Finally, his grandson, Agrippa I murdered the Apostle James in AD 44 (Acts 12:1-2). Immediately after that, he himself suddenly and strangely died (Acts 12:23). Osborne comments, “The history of the Herod family is filled with lies, murder, treachery, and adultery.” [2] Herod the Great had at least 5 wives, two of the same name, Mariamne. Four of these wives became biblically significant, Mariamne I (who was of Hasmonean lineage), Mariamne II, Malthrace and Cleopatra. Mariamne I was the grandmother of Agrippa I. Mariamne II was the mother of Herod who lived in Rome and originally married Herodias, daughter of his half-brother Aristobulus. Malthrace was the mother of two sons who would become rulers, Archelaus and Herod Antipas. Cleopatra was the mother of the tetrarch Herod Philip. In order to keep our story straight we need to remember that the one son named Philip remained in Rome, married Herodias, and Salome was born to them. The other Philip who was called the tetrarch ruled the Galilee areas east of the Jordan, called Iturea and Trachonitis (Lk. 3:1). He ruled there from 4 BC to AD 34 and eventually married his niece Salome, daughter of Herodias. His brother, or rather half-brother Herod Antipas became tetrarch of the Galilee and ruled from 4 BC to AD 39, when he was exiled by Rome. Herod Antipas was originally married to Phasaelis, the daughter of King Aretas IV of Nabatea. When Antipas visited in Rome he seduced Herodias and stole her away from her husband Philip of Rome. He then divorced his wife Phasaelis. This illicit marriage became the setting for the evil events about to take place after John denounced the marriage. We get the impression that Herod Antipas actually liked to hear John. Osborne says, that he was probably “…one of the few people he met who spoke only the truth to him.” [3] It is obvious in this verse that Herod was wrestling with his own evil conscience after he allowed John to be murdered. Meyer says, “To tamper with conscience is like killing the watch-dog while the burglar is breaking in.” [4] Herod in his superstition assumed that Jesus was John risen from the dead. Actually, John never did miracles as Herod supposed (Jn. 10:41). However, there was an ancient tradition reported by Origen that John and Jesus actually favored each other in appearance. [5] “Now Herod had arrested John and bound him and put him in prison because of Herodias, his brother Philip’s wife, for John had been saying to him: ‘It is not lawful for you to have her’” (14:3-4). Calvin says: “The atrocious character of the deed was in itself sufficiently detestable and infamous; for not only did he keep in his own house another man’s wife, whom he had torn away from lawful wedlock, but the person on whom he had committed this outrage was his own brother.” [6] The historian Josephus reports that Herod feared that with his great popularity, John might raise a rebellion against him (Ant. 18.5.2.). However, the real reason was that John had judged this illicit relationship and Herodias was determined to get her deadly revenge. Herod Antipas ruled over the Galilee as well as Perea, a large territory east of the Jordan River. John conducted much of his ministry in this area so it was easy for Herod to arrest and imprison him (cf. 11:2). Josephus reports that John was imprisoned in the fortress at Macherus, near the Dead Sea. (Ant.18.5.2.). The marriage of Herod was plainly illegal so far as the Law of the Lord was concerned (Lev. 18:16; 20:21). His act brought upon him the guilt of both adultery and incest, for she was his niece. Of course, the Herod family generally had little regard for the laws of God. Morris says, “…their marriages and intermarriages make a bewildering pattern.” [7] “Herod wanted to kill John, but he was afraid of the people, because they considered John a prophet” (14:5). Pett says, “Herod both feared and hated John. He wanted him alive, and he wanted him dead.” [8] Since John was quite popular with the common people Herod was afraid to harm him. “On Herod’s birthday the daughter of Herodias danced for the guests and pleased Herod so much that he promised with an oath to give her whatever she asked” (14:6-7). Of course the daughter of Herodias was young Salome. [9] We can be sure that the devil himself inspired her lewd dance. We must pause to get the picture here. This was a birthday party for Herod and it was unusual since birthdays were generally not celebrated among the Jewish people. [10] Since it was not customary for Jewish men and women to dine together in public, this was an all-male affair. [11] No doubt the party had dragged on until most of the guests were inebriated. Can we even imagine this? A young princess (probably in her early teens) was allowed to dance before a banquet hall full of drunk and lusty men. Such a thing was unthinkable in that society. [12] It tells us much about both Herod and Herodias, that they would permit it. Such dances were normally very lewd and this one was probably no exception. Obviously, the girl and her dance greatly pleased all the guests. Herod himself was probably drunk like his guests. In his inebriated state he made a very foolish oath to the young girl. He promised to give her anything she asked, even up to half his kingdom (Mk. 6:23). Of course, the Romans would never have allowed him to give up any portion of his domain. Osborne notes the contrasts here: “John the bold, in prison; and Herod the powerful, subdued by his own sensuality and oral weakness…” [13] “Prompted by her mother, she said, ‘Give me here on a platter the head of John the Baptist’” (14:8). The girl was too young to speak on her own so she consulted her mother, who was probably in an adjoining dining room. Mark 6:19 tells us that Herodias had a grudge against John and wanted to kill him. This was her grand opportunity. The idea of John’s head on a platter was surely her own. We see in Mark 6:25 that she must have instructed the girl to ask for it at once. The mother was shrewd enough not to wait until the drunken party was over, when memories were dull. [14] What a ghastly scene this must have made! Clarke says, “What a present for a young lady! – the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband’s conscience, is no more!” [15] “The king was distressed, but because of his oaths and his dinner guests, he ordered that her request be granted and had John beheaded in the prison” (14:9-10). The adulterer now became a murderer. [16] That was not all. According to Jewish law a person could not be executed without a trial and in addition, beheading was forbidden. [17] No doubt, because of this act Herod lost his throne. Coffman sums up what soon followed: “…John lost his head; Herod lost his throne as a result of that shameful deed. Aretas, father of Herod’s first wife, invaded Herod’s tetrarchy; Herod fled to Rome, where Caligula banished both him and Herodias to Lyons in Gaul on a charge of mis-government.” [18] “His head was brought in on a platter and given to the girl, who carried it to her mother” (14:11). Pett says, “So hardened were they both that this grisly behavior seems not to have worried them a jot…” [19] Clarke sums up how the mother may have treated her grisly prize: “The Head was in the possession of Herodias, who, ’tis probable, took a diabolic pleasure in viewing that speechless mouth which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof.” [20] “John’s disciples came and took his body and buried it. Then they went and told Jesus” (14:12). John was truly the forerunner of Jesus. The dreadful thing that happened to him would also happen to Jesus. It would even be Herod who would antagonize Jesus at his trial. John’s disciples were careful to claim and bury his body since proper burial was a prized thing among the Jews. [21] Somehow they felt it was important to notify Jesus. When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. Matthew 14:13 This was the setting of the miracle of the loaves and fishes. The miracle was so important that it is found in all four gospels (cf. Mk. 6:30-44; Lk. 9:10-17; Jn. 6:1-15). In addition, the theme of loaves and fishes appears often in the art of the early church. [22] From the other gospels we learn that this event happened shortly after the return of the disciples from their mission trip. They were tired and Jesus was also tired. In addition to this was the sad and distressing news of what had happened to John the Baptist. They all needed to get away for some quiet time. The location of the “solitary place” and of this miracle have been long disputed by commentators. Mark’s gospel, as well as very ancient tradition, places the miracle west of Capernaum at the old fishing hole of Tabgha on the lake’s northwestern side. The foundations of two ancient churches marking the spot are located there, along with the famous mosaic of the loaves and fishes. However, in Luke 9:10, it is clearly stated that they went to the area of Bethsaida, or the northeast corner of the lake. John in his gospel says that it was on the far side of the lake (Jn. 6:1), naturally meaning on the eastern shore, perhaps in the area of Bethsaida. We will simply have to wait on additional finds of historical documents or archaeological evidence to know for sure about this location. In Bible times there were some wilderness areas in the vicinity of Bethsaida. Unfortunately, the crowds discerned the direction they were headed in the boat and they ran ahead, arriving at the area before Jesus and his disciples. In Mark 6:33, it is indicated that the crowd ran to the site, which would have only been a couple of miles if the site was at Tabgha. It could have amounted to 15 or more miles (24 km.) if the site was across the Jordan River in the vicinity of Bethsaida. [23] That would have been too far to run and even too far for a crowd to follow it seems. “When Jesus landed and saw a large crowd, he had compassion on them and healed their sick” (14:14). The disciples may have been frustrated by this sight but Jesus was never frustrated. Rather he was filled with compassion. He saw them as sheep without a shepherd (Mk. 6:34). He began to teach them about the kingdom (Lk. 9:11) and heal them. Guzik sighs as he tries to bring this picture into the present-day church: The people are hungry, and the empty religionist offers them some ceremony or empty words that can never satisfy; The people are hungry, and the atheists and skeptics try to convince them that they aren’t hungry at all; The people are hungry, and the religious showman gives them video and special lighting and cutting-edge music; The people are hungry, and the entertainer gives them loud, fast action, so loud and fast that they don’t have a moment to think; The people are hungry – who will give them the bread of life? [24] “As evening approached, the disciples came to him and said, ‘This is a remote place, and it’s already getting late. Send the crowds away, so they can go to the villages and buy themselves some food’” (14:15). The disciples were clearly frustrated so they started telling Jesus what to do rather than asking him. It was getting late (probably after 3:00 PM). They were likely disappointed in not getting some rest from their ministry trips. [25] They no doubt wanted to get rid of the large crowd as quickly as possible. If they were in the Bethsaida area they were obviously not close to the city but out in one of the wilderness areas. Those wilderness spots are still visible today. They were probably concerned that even the town of Bethsaida would not have enough food to supply such a crowd. “Jesus replied, ‘They do not need to go away. You give them something to eat’” (14:16). Jesus put the pressure on the disciples. He had already taught them how God could supply their needs just as he faithfully supplied the birds of the air with food (6:26). They were probably in a pure state of panic as they looked at the thousands of really hungry people crowding around them. “‘We have here only five loaves of bread and two fish,’ they answered. ‘Bring them here to me,’ he said” (14:17-18). We know from John’s gospel (6:8-9) that Andrew had found a small boy with the little loaves and fishes. Andrew was always bringing people to Jesus. Mendel Nun, the Galilee fishing expert mentioned earlier, says that the small fish were fresh water sardines that were found in vast numbers on the eastern shoals. These were normally salted at the city of Magdala on the west side of the lake. The name of this city in Greek was Tarachaea, which meant a place where fish were salted. Afterwards, the fish were used as a staple food and exported widely. [26] Meat, such as we eat today, was expensive and usually eaten only at feasts. [27] Bread and fish made up a regular diet. The little loaves were barley bread, normally the food of the poor. [28] Once again God was about to prepare a table in the wilderness as he had done long before for Israel (Psa. 78:19). No doubt, the people would see in this act the promised messianic banquet (Isa.25:6; 55: 2 ff.). “‘Bring them here to me,’ he said” (v. 18). It is always interesting that Jesus works with the natural things that we have and brings forth spiritual results. The Lord always seems to want us to contribute something toward the miracle he is about to work. As it is said, “Little is much if God is in it.” “And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people” (14:19). Commentators have noted the green grass that is present here. This was an indication that the miracle was done in the springtime. John in 6:4 also indicates that the miracle took place around Passover. In the early spring the Galilee is covered with luscious grass and flowers. However, in a couple of months the rains stop for a six-month period and all the grass and flowers dry up. The other gospels note that Jesus commanded the people to sit down in companies of about 50 and 100 people each (Mk. 6:39-40; Lk. 9:14). No doubt this was done for crowd control, or for ease in counting and serving. More than likely the men and women were separated as was the custom in those days. Before serving the vast crowd Jesus paused to give thanks. He probably recited the traditional Hebrew thanksgiving: “Ba-ruch A-tah A-do-nai, Elo-he-nu Me-lek ha-o-lam, bo-re p’re ha-ada-mah” (Blessed art Thou O Lord our God, King of the Universe, who brings forth the fruit of the earth). Then the Lord gave the fish and bread to his disciples, who in turn passed the meal out to the crowd. He was the manufacturer and they were the distributors. [29] The miracle, however, happened in the Master’s hands. Some commentators have tried to tie this miracle to the ordinance of the Eucharist, but obviously there was no wine in this meal, and the Eucharist had nothing to do with fish. [30] The miracle is reminiscent of a similar one of Elisha when he fed a hundred men with twenty small loaves (2 Ki. 4:42-44). “They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over” (14:20). “Even the leftovers were more than they had begun with.” [31] Apparently Jewish people often carried baskets with them when traveling. [32] It is quite possible that the disciples themselves were carrying baskets and that each of them filled his basket with broken pieces. The number twelve seems significant especially since this miracle of feeding was for the Jewish people. Jesus would work another such miracle but it would be for Gentile people. Coffman says, “This is a parable to the effect that no man ever gave anything to Christ but that he got it back, compounded and multiplied.” [33] “The number of those who ate was about five thousand men, besides women and children” (14:21). There is hardly a way the crowd could have contained less than 10,000 people total. Guzik suggests that the 5,000 men would indicate a total crowd of some 15,000 to 20,000 people with women and children. [34] The vast numbers of people milling about probably suggested that the miracle took place close to the Passover. At this season great crowds were headed to Jerusalem. Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. Matthew 14:22 We read here that Jesus made his disciples get into the boat. Why was Jesus in such a hurry to get his disciples away from the scene? Jesus obviously felt an urgency to pray, but there may have been some other factors. From this end of the lake it was easy to view the city of Gamla, which was nestled like a fortress on the Golan Heights. We should note that Gamla was the home of the Zealots, who felt that the only solution to Israel’s problem was to violently resist and overthrow the Roman occupation. We know that Simon the Zealot was probably at one time connected with this party. Some have even thought that Judas might have had some Zealot feelings. John’s gospel sheds some light on this situation. He says, “Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself” (Jn. 6:15). The people had just witnessed a great miracle and plenteous bread had been given to them. It seems that there may have been some sort of movement to make Jesus their Messiah who would fight against Rome and deliver them from oppression. Edwards says of this incident: “the account suggests populist and revolutionary sentiments within the crowd…an unusual number of signs thus suggest that the wilderness commotion was aflame with messianic fervor, and that the crowd hoped to sweep Jesus up as a guerrilla leader.” [35] According to Mark 6:45, Jesus after the meal sent the disciples to the other side of the lake – to Bethsaida. However, according to Matthew they were still in the area of Bethsaida where the miracle happened. Luke in 9:10 notes that they ended up in Bethsaida. As we have said, it is impossible with the information we now have to make an exact decision about the geographical location of the miracle. “After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone, and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it” (14:23-24). The disciples went to sea and Jesus went to pray in the nearby mountains. There were mountains and hills all around the lake so this would not have presented any problem to Jesus. When he finished his prayers the disciples were out in the middle of the lake. To add to their concern they were also in the middle of a storm. There is a great truth here. It will not always be smooth sailing for Christians. Sometimes God sends us directly into the path of the storm so that he might strengthen our faith. Isaiah 43:2 says, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you…” They were safer in the storm and in God’s will than in the midst of the crowd and out of his will. “Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. ‘It’s a ghost,’ they said, and cried out in fear” (14:25-26). We can imagine that the disciples were not in too good of an emotional state. They had been seeking rest and they had experienced nothing but trouble. They were fighting a fierce headwind and were no doubt sleepless and exhausted. Then they saw this figure walking toward them on the water. They immediately thought it was a ghost (Gk. phantasma). Had they known their Old Testament they would have known that it is only God who treads on the water (Job 9:8). [36] “But Jesus immediately said to them: ‘Take courage! It is I. Don’t be afraid’” (14:27). The Greek for “it is I” is “ego eimi.” “It is the same as saying ‘the I AM is here’ or ‘I, Yahweh, am here’ (see Exo. 3:14; Isa. 41:4).” [37] Jesus’ walking on the water is a unique miracle. Pett says, “His walking on the water, it is the only miracle that Jesus performed that was not ‘forced on him.’” [38] “‘Lord, if it’s you,’ Peter replied, ‘tell me to come to you on the water.’ ‘Come,’ he said. Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, ‘Lord, save me!’” (14:28-30). This story is only told in Matthew’s gospel. It is not told in Mark and perhaps for good reason. Mark was an understudy of Peter in Rome when he wrote his gospel. Peter in his embarrassment probably told Mark that he could omit the incident. It was certainly like rambunctious and impetuous Peter to do such a thing. He began well but did not end well in his attempt to walk on water. The reason for his failure was that he took his eyes off Jesus and focused them on the raging storm. Faith is a bold and courageous thing. Mark Batterson says, “I don’t remember who said it or where I heard it, but it’s always been one of my favorite definitions of faith: faith is climbing out on a limb, cutting it off, and watching the tree fall.” [39] Faith is often doing the impossible so far as this world is concerned. However, with God all things are possible (19:26). The great Spurgeon once said, “If it be right to trust Jesus at all, why not trust him altogether?” [40] Peter’s cry of “Lord save me” has been the cry of multiplied millions through the ages who have called on the Lord Jesus for salvation. Jesus has never failed to answer. “Immediately Jesus reached out his hand and caught him. ‘You of little faith,’ he said, ‘why did you doubt?’” (14:31). It appears that Jesus gave Peter another title here, the title of “little faith.” Such a title is not so bad if we have a little faith in a great God. Guzik says of little faith: Little faith is often found in places where we might expect great faith; Little faith is far too eager for signs; Little faith is apt to have too high an opinion of its own power; Little faith is too much affected by it surroundings; Little faith is too quick to exaggerate the peril.” [41] Coffman praises Peter for trying such a difficult thing. He says: “Most of the high and noble things ever done would never have been started or concluded if the men who achieved them had taken a good hard look at the difficulties. That goes for the American Revolution, the invention of the electric light, the discovery of America, and just about everything else that has made history; and it is one thousand times more true in the realm of spiritual things!” [42] “And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, ‘Truly you are the Son of God’” (14:32-33). Anytime the Prince of Peace gets in our boat there will be a great calm. Here Jesus revealed his mastery over the elements (cf. Psa. 107:29-30; Isa. 51:8-16). This reminds us of the old hymn by Mary Ann Baker written in 1874. The chorus goes: The winds and the waves shall obey Thy will. Peace, be still! Peace, be still! Peace, be still! Peace, be still! Whether the wrath of the storm-tossed sea, Or demons, or men, or whatever it be, No water can swallow the ship where lies the Master of ocean and earth and skies; They all shall sweetly obey Thy will! Peace! Peace! be still! [43] “When they had crossed over, they landed at Gennesaret” (14:34). Again, we cannot be sure about the geographical information of this miracle. If the miracle happened at Tabgha and Jesus sent them east to Bethsaida, the storm must have turned them around, for they arrived at the western shore of Gennesaret. If the miracle happened on the eastern shore near Bethsaida, then it would have been perfectly logical to sail directly west to Gennesaret. This was a town on the western shore, no doubt named for the nearby Plain of Gennesaret. It was a prominent enough city that the lake may have been named after it (Lk. 5:1). “And when the men of that place recognized Jesus, they sent word to all the surrounding country. People brought all their sick to him and begged him to let the sick just touch the edge of his cloak, and all who touched it were healed” (14:35-36). From this account it sounds like the story of the woman with the flow of blood had made its rounds (cf. 9:20-21). She touched the tassel on Jesus’ prayer shawl and was instantly made whole. All who touched his cloak in like manner were healed. The Greek here for healed is diasozo, meaning completely healed. [44] The refreshing thing about the healing ministry of Jesus is that he never had any failures. No one ever had to fake a healing when the Master was around. 1. Wiersbe, The Wiersbe Bible Commentary, NT, p. 40. 2. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 281. 3. Ibid., p. 282. 4. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 14:1-12. 5. Barclay, The Gospel of Matthew, Vol. 2, vs. 14:1-12. 6. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 14:3. 7. Morris, The Gospel According to Matthew, p. 370. 8. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 14:5. 9. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, pp. 284-85. 10. Morris, The Gospel According to Matthew, p. 371. 11. Keener, The IVP Bible Background Commentary, New Testament, p. 85. 12. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 285. Morris adds: “…there is something repulsive about a princess performing before a crowd of (presumably) drunken men.” (Morris, p. 372). 13. Ibid. 14. Guzik, Matthew, Enduring Word, vs. 14:3-12. 15. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 14:8. 16. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 14:9-12. 17. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 72. 18. Coffman, Coffman Commentaries on the Old and New Testament, v. 14:9. 19. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 14:11. 20. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 14:12. 21. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 230. 22. Morris, The Gospel According to Matthew, pp. 374-75. 23. Pixner, With Jesus Through The Galilee According to the Fifth Gospel, pp. 69-70. Pixner rules out any crossing of the people to the far side of the lake for several reasons. It was too far for a crowd to travel on foot at one time, being a distance of 15-20 miles. It was also springtime as we are told by the “green grass” mentioned in Mark. At this time it would have been very difficult to ford the Jordan due to the normal spring runoff from the melting snows of Mt. Hermon. 24. Guzik, Matthew, Enduring Word, vs. 14:14. 25. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 289. 26. Nun, The Sea of Galilee and Its Fishermen In The New Testament, p. 51. 27. Keener, The IVP Bible Background Commentary, New Testament, p. 86. 28. Morris, The Gospel According to Matthew, p. 378. 29. Wiersbe, The Wiersbe Bible Commentary, NT, p. 42. 30. Morris, The Gospel According to Matthew, p. 379. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 291. 32. Keener, The IVP Bible Background Commentary, New Testament, p. 86. Clarke citing Gifford adds: “…The simple reason why the Jews carried baskets with them appears to be this: When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens.” (Clarke, v. 14:20). 33. Coffman, Coffman Commentaries on the Old and New Testament, v. 14:20. 34. Guzik, Matthew, Enduring Word, vs. 14:20-21. 35. Edwards, The Gospel According to Mark, p. 194. 36. Keener, The IVP Bible Background Commentary, New Testament, p. 86. 37. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 294. 38. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 14:13-21. 39. Mark Batterson, The Grave Robber, How Jesus Can Make Your Impossible Possible, (Grand Rapids: Baker Books, 2014), p. 191. 40. Quoted in Guzik, Matthew, Enduring Word, vs. 14:28-33. 41. Ibid. 42. Coffman, Coffman Commentaries on the Old and New Testament, v. 14:29. 43. Hymnary Organization. https://hymnary.org/text/master_the_tempest_is_raging 44. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 237. Then some Pharisees and teachers of the law came to Jesus from Jerusalem and asked, “Why do your disciples break the tradition of the elders? They don’t wash their hands before they eat!” Matthew 15:1-2 With this verse the red flags should come out and the danger lights should start flashing for Jesus. We can see the parallel account in Mark 7:1-23. These leaders had come all the way from Jerusalem to check out Jesus and his teaching. Jerusalem was the undisputed headquarters of the Jewish faith. These men were not coming on a leisure trip but rather they were sent by the Jewish headquarters as official representatives to begin building a case against Jesus. The theological question involved here was that of ritual washing, which was extremely important in Judaism but not important at all to Jesus. Perhaps at this point we should say a thing or two about the whole subject of clean and unclean and about the practice of ritual washing. God established all the laws about the clean and the unclean as types, shadows and patterns in order to teach his people about holiness (cf. Exo. 19:10; 29:4; 40:30-31). Ritual washings really did not take away transgression and sin but they were a picture of the real cleansing from sin and defilement that would one day come through the Messiah and his shed blood. Unfortunately, the scribes and Pharisees had taken the concept of ritual washing and developed a huge and ponderous system never found in scripture. They felt that defilement was everywhere. A simple trip to the market would defile them. Any contact with Gentiles, whom they felt were unclean, would bring defilement. This defilement was thought to be infectious. [1] If they touched anyone in their defilement that person would become unclean. If they touched food, drink or a vessel it would become unclean. In their minds the sole guard against this defilement was a ritual washing. This washing had very little to do with cleanliness. Barclay describes this process: The minimum amount of water to be used was a quarter of a log, which is defined as enough to fill one and a half egg-shells. The water was first poured on both hands, held with the fingers pointed upwards, and must run up the arm as far as the wrist. It must drop off from the wrist, for the water was now itself unclean, having touched the unclean hands, and, if it ran down the fingers again, it would again render them unclean. The process was repeated with the hands held in the opposite direction, with the fingers pointing down; and then finally each hand was cleansed by being rubbed with the fist of the other. A really strict Jew would do all this, not only before a meal, but also between each of the courses. [2] Today in evangelical churches there is a new interest in the Passover celebration and many churches and groups use the Passover as a teaching tool each year. We will notice that there are ritual washings as a part of this celebration. So the practice was everywhere in the Judaism of Jesus’ day. Interestingly, the practice continues in present-day Judaism. The former Chief Rabbi of Israel, Rabbi Israel Meir Lau, remarked about this procedure in his book saying: “…we must also wash our hands before sitting down to any meal at which bread will be eaten. This duty is rabbinic in origin (i.e. not specified in the Torah).” [3] The great rabbi thus admits that it is a tradition not found in scripture. Ritual washing was so important to the scribes and Pharisees that a whole system of theology developed around the practice. The Jewish leaders felt that it was a part of the oral tradition passed down by Moses. Each generation built upon that tradition until in time the oral tradition was much larger than the scripture itself and had become equally important as the scripture. After Jesus’ time the oral tradition was compiled into the Mishnah and later into the many volumes and over six thousand pages of the Talmud. Blomberg mentions that eventually there was an entire Mishnaic tractate called Yadaim (hands). In that tractate, the various laws of cleanliness were outlined. [4] These volumes became the basis of later Judaism and are still highly valued today. We can imagine how in time such involved teachings even became ridiculous. For instance, in the tractate Yadaim it is said concerning the proper vessel: “The water may be poured over the hands out of any vessel, even from vessels made from cattle-dung…” (Mishnah, Yadaim, 2). We might ask why people insist upon improving God’s word with their tradition? Wiersbe says, “People obey tradition to please men and gain status (Gal. 1:14).” He notes how in the evangelical church there have come to be many traditions that people sometimes regard as more important than the scripture, although they often contradict the scripture. [5] We probably need to point out however that all tradition is not bad. There are good traditions that we should carefully guard. We think of the good traditions of prayer and Bible study, for instance. Paul speaks of other good traditions that we should keep. These are the apostolic traditions as found in 1 Corinthians 11:2; Philippians 4:9; 2 Thessalonians 2:15; 3:6; and 2 Timothy 2:2. Alas, it seems that bad traditions always tend to outnumber the good ones. For some strange reason we all tend to defend our “sacred” traditions more than we are willing to defend the word of God. Poole cites a certain rabbi Jose who had this to say about the hand-washing tradition: “He sinneth as much who eateth with unwashen hands, as he that lieth with a harlot.” [6] So it goes, we make laws upon laws to defend the supposed sacredness of our own tradition. Kretzmann says, “…A breach of these rabbinical rules was placed on a level with breaking the greatest moral laws.” [7] “Jesus replied, ‘And why do you break the command of God for the sake of your tradition?’” (15:3). As we have seen, in time their tradition became as important, and even more important than scripture to the Jewish people. Their tradition even became an accepted way of breaking the scripture. We should note here that Jesus did not get around to answering their original question until 15:10-11. “For God said, ‘Honor your father and mother’ and ‘Anyone who curses their father or mother is to be put to death.’ But you say that if anyone declares that what might have been used to help their father or mother is ‘devoted to God,’ they are not to ‘honor their father or mother’ with it. Thus you nullify the word of God for the sake of your tradition” (15:4-6). Here Jesus gives them a striking and stinging example of how their tradition nullified the commands of God. In Exodus 20:12, it is written that we must honor both father and mother. But they had a neat way of getting around this commandment. Rather than supply the needed help to their old folks, they were allowed by their tradition to declare all their funds devoted to God (or Corban as we see in Mark 7:11). Therefore, their funds could not be transferred to anyone else, but they could still be used by themselves in the meantime. This arrangement was much like the workings of an irrevocable trust in our time. [8] Quite simply, the ancient law was cancelled out by their tradition. This kind of thing continues to go on among Jews and in modern Israel. A very similar practice also takes place in Israel during the shemittah or seventh-year. We know from the Bible that on the seventh year all lands owned by Jews were to lay fallow (Lev. 25:4-7). Items that came up voluntarily could be eaten but they could not be sold. Today, in order to circumvent this law Jewish lands are also “sold” to a non-Jew before the sabbatical year begins. The land can then be farmed and after the shemittah it is then returned to its Jewish owner. This tradition is called the heter mechira (right to sell). [9] Cyprian the bishop of Carthage around 250 says: “…What presumption there is to prefer human tradition to divine ordinance! How can we not see that God is indignant and angry every time a human tradition relaxes the divine commandments and passes them by.” [10] No doubt Jesus’ reply was a stinging rebuke to the scribes and Pharisees. He had used on them their own rabbinic technique of answering a question with a question. [11] Guzik says, “Ultimately, these conflicts with the religious leaders became the outward reason why Jesus was delivered to the Romans for death.” [12] “You hypocrites! Isaiah was right when he prophesied about you: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules’” (15:7-9). Here Jesus cites Isaiah 29:13. He makes clear that the ancient prophet was really prophesying about the scribes and Pharisees and others who would elevate tradition above scripture. Jesus points out that real religion is a whole-hearted thing. It is not a matter of play acting like that of the Pharisees. He plainly calls them hypocrites and he would do so in several other places (22:18; 23:13, 15). This term means “to judge under” but the practical meaning was “to play a part behind a mask.” [13] Barclay mentions the great definition of worship laid down by William Temple: “To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God.” [14] Meyer says: “Jesus had no sympathy with a system that reduced religion to a slavery to outward forms. His new kingdom was in the heart, in loving sonship to God, and in faith. All outward observances had value only as expressions of the inner spirit. He waived aside their deadly pedantry and told his hearers to care above everything for the cleanliness of the heart.” [15] Pett comments, “The importance of the passage is enormous because it emphasizes that all tradition must be judged against the scriptures.” [16] Jesus called the crowd to him and said, “Listen and understand. What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them.” Matthew 15:10-11 Barclay comments: “It may well be held that for a Jew this was the most startling thing Jesus ever said. For in this saying he does not only condemn Scribal and Pharisaic ritual and ceremonial religion; he actually wipes out large sections of the book of Leviticus…This saying of Jesus cancels all the food laws of the Old Testament…If Jesus was right, their whole theory of religion was wrong.” [17] We might hasten to add that in canceling sections of Leviticus with its food laws, Jesus was actually fulfilling all that law in himself. Mark, in writing to a largely Gentile audience says simply that with this Jesus declared all foods clean or kosher (Mk. 7:19b). We remind ourselves again that all the clean and unclean foods were but types, patterns and shadows of the real cleansing from sin and defilement that would become available with the shed blood of Jesus. How interesting it is that “Johanan ben Zakkai, a Jewish teacher from the generation after Jesus, admitted privately to his disciples that outward impurity did not really defile; one should simply keep God’s commandments about purity…[this] was not emphasized publicly lest people fail to keep the ceremonial laws…” [18] Jesus put his finger on the real problem and that is the heart. Jeremiah says: “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jer. 17:9). Religion has to touch the heart or it will not touch anything. Food can profit nothing in the matter of real religion. Paul says in 1 Timothy 4:4-5, “For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.” Paul deals with the whole related subject of what to eat or not eat in Romans chapter 14. He says, “One person’s faith allows them to eat anything, but another, whose faith is weak, eats only vegetables. The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them” (Rom. 14:2-3). He continues saying: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and receives human approval” (Rom. 14:17-18). We see by this that we can eat anything that does not eat us first. It is amazing today that many, many Christians are picky over what they eat. It is as if they were trying to get to heaven by what they eat and how they eat it. [19] There is a whole food cult out there. What we eat – and how we eat is no big deal anymore. We should just to pray over it – eat it – and shut up. Then the disciples came to him and asked, “Do you know that the Pharisees were offended when they heard this?” Matthew 15:12 Jesus just dealt a devastating blow to a good portion of Jewish religion. In doing that he also dealt a devastating blow to his own disciples. After all, they considered themselves as good Jews (cf. Acts 10:14). The Pharisees were the exalted leaders of Judaism at that time and no doubt the disciples still had considerable respect for them. Jesus was knocking their religion and they were astounded. The hallmarks of the Jewish faith at that time were dietary laws, circumcision and Sabbath keeping. [20] Later in Acts, it is interesting how Peter had been turned completely around in his theology. In regard to food laws and other ritual he said: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (Acts 15:10-11). “He replied, ‘Every plant that my heavenly Father has not planted will be pulled up by the roots’” (15:13). Osborne feels that the imagery of planting is taken from Old Testament passages like Isaiah 60:21 and 61:3. [21] Certainly there were many scripture passages that spoke of uprooting (Jer. 42:10; 45:4; cf. 1:10; 11:16-19; 12:2; 24:6; 31:28). In fact, this was the very picture of the end days when the wicked will be uprooted from the earth and the righteous will be established forever and blessed (13:49-50). “Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit” (15:14). Apparently, the blind people did sometimes lead others who were blind because there was no one else to do it. [22] Morris speaks of this image saying, “…blind guides is a devastating description of the Pharisees, men who prided themselves on their enlightenment.” [23] Natural blindness is a difficult and dangerous thing but spiritual blindness is much more dangerous. “On November 30, 1991, fierce winds from a freakish dust storm triggered a massive freeway pileup along Interstate 5 near Coalinga, California. At least 14 people died and dozens more were injured as topsoil whipped by 50 mile-per-hour winds reduced visibility to zero. The afternoon holocaust left a three-mile trail of twisted and burning vehicles, some stacked on top of one another 100 yards off the side of the freeway. Unable to see their way, dozens of motorists drove blindly ahead into disaster.” [24] “Peter said, ‘Explain the parable to us.’ Are you still so dull?” Jesus asked them” (15:15-16). On several occasions it appears that Jesus was a little discouraged about the understanding of his disciples. They were lagging far behind and really did not understand the Master’s program very well. In fact, it was only after the resurrection that they began to really understand. Perhaps for this reason they were a little hesitant to ask him questions. “Don’t you see that whatever enters the mouth goes into the stomach and then out of the body?” (15:17). The Master had to take a little time to give the disciples an elementary lesson on bodily plumbing. The things we eat for the most part do not remain in our bodies, but they pass on through. For this reason Paul could later say: “I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean” (Rom. 14:14). There is no food that is unclean. However, if we regard something as unclean and eat it anyway, it becomes a heart matter that defiles our conscience. Barnes says, “Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing, and it is polluted by other things than a neglect of mere outward ceremonies.” [25] “But the things that come out of a person’s mouth come from the heart, and these defile them” (15:18). In Luke 6:45, the Master says: “A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of.” France says of the heart, “…it is not merely the seat of emotion, but the true person…the heart is what ‘makes a person tick.’” [26] As we have indicated before, a person will speak what is in his or her heart. If we but listen we can know for sure the kind of folks that are around us. Morris says, “It is a profound revolution in religious thinking when Jesus transfers the source of defilement from the merely outward to the state of the heart.” [27] “For out of the heart come evil thoughts— murder, adultery, sexual immorality, theft, false testimony, slander. These are what defile a person; but eating with unwashed hands does not defile them” (15:19-20). Mark in his parallel listing adds several other vices such as greed, malice, deceit, lewdness, envy, arrogance and folly (Mk. 7:21-22). [28] We live in a sex-crazed age and the word for sexual immorality (Gk porneia) has taken on a world of significance in the area of pornography. This has become such a serious problem in the West that we must simply take a moment to deal with it. Even as early as 2007, a quarter of all internet searches had to do with pornography. [29] It has been estimated that over 60 million people in the US are addicted to Internet pornography at some level. It is also estimated that nine out of ten children between age eight and sixteen have been exposed to porn. [30] There is a really scary side of this has to do with the church. Reagan and Denney say, “The most recent studies available suggest that one out of every two people-that’s fifty percent of the people sitting in our pews-are looking at and/or could be addicted to Internet pornography.” [31] Worse still, 40 percent of the clergy have acknowledged looking at sexually explicit websites. This was according to a survey conducted by Christianity Today and Leadership magazines. [32] Pornography warps sexual understanding. One addicted to porn will have a very difficult time having a happy marriage and sex life. Porn is also an open door where the devil can slip into a Christian home and tear it to shreds. Let us just take one more of these evil symptoms that is listed in Mark’s parallel and that is arrogance. No one has to tell us that we are living in an age of arrogance and narcissism. Today we hear the concepts “it’s all about me” or the “me generation,” that all probably began with America’s baby boomers. Everywhere in advertising we hear the expressions, “How does this feel to YOU?” or “See if this is right for YOU.” We know in the church that it is not all about us as individuals but rather it is all about the Lord Jesus, about his program, and about his body, the church. Pett sums up this section on outward things and on the inward things of the heart saying: “Nowhere had the old ritual suggested that men were constantly being defiled day by day, as a result of general contacts…Nor had it suggested that that uncleanness could be removed by bathing in water. Bathing in water was in fact preparatory to other methods of dealing with uncleanness…The purpose of the laws of cleanness and uncleanness was in order to bring out the wholesomeness and perfection of the living God. At the other end of the spectrum was the sphere of death and unwholesomeness.” [33] Leaving that place, Jesus withdrew to the region of Tyre and Sidon. Matthew 15:21 Here we see Jesus making a deliberate turn toward Gentile lands. He will first go to Tyre and Sidon and then spend some concentrated time in the Decapolis. It seems at first that Jesus simply wanted to get away and get some rest with his disciples. Mark says he did not want anyone to know he was there (Mk. 7:24). The situation among the Jews had become quite dangerous for Jesus and no doubt he was happy to get away. However, this journey did seem to involve a turning toward Gentiles since it ended up with some concentrated ministry in the Gentile Decapolis on the east side of the Sea of Galilee. Jesus had to first go to the Jewish people and once they rejected the gospel he would turn to the Gentiles (10:6). This same pattern was seen in the ministry of Paul (Rom. 1:16; Acts 13:46). We can be eternally thankful that Jesus opened the gospel up to Gentile people. Tyre and Sidon were Gentile cities and were a part of ancient Phoenicia. Morris says, “They were a cultured race, and for example, the first-known alphabet comes from Canaanites working with Egyptians in the mines of the Sinaitic peninsula.” [34] Tyre was located some 40 air miles (64 km.) from Capernaum and Sidon was another 20 miles (32 km.) up the Mediterranean coast. The cities were typically enemies of Israel although in the times of David and Solomon they were friendly (cf. 1 Ki. 7). With Jesus’ going to these Gentile centers he was showing his disagreement with the Pharisees and others who felt that the Gentiles were unclean. [35] His trip into Gentile lands could have taken several months. When he worked the miracle of bread and fish for the Jewish people, it was in the springtime, indicated by the green grass (14:19). However, when he did a similar miracle for the Gentiles in the Decapolis there was no longer any grass (15:35). [36] “A Canaanite woman from that vicinity came to him, crying out, ‘Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly’” (15:22). Mark calls this woman a Greek, Syro-phoenician (Mk. 7:26). Commentators have pointed out that by calling Jesus “Son of David” she was trying to approach the Lord as an Israelite would, an putting herself on Jewish ground. [37] Jesus did not immediately answer her. “Jesus did not answer a word. So his disciples came to him and urged him, ‘Send her away, for she keeps crying out after us’” (15:23). This woman was crying out rather loudly and apparently was bugging the disciples. The quietness of Jesus is amazing and a little shocking. He was always so quick to hear the cries of the needy. Again, we must realize that the Lord is shifting over to a Gentile ministry. As the Servant of Israel (Isa. 53:6-8; cf. Matt. 10:5-6) he came to suffer and save the Jewish people. However, we see clearly in Isaiah 49:6-7, that the Servant of Israel would also reach out to save Gentile people (cf. Rom. 3:29). Some feel that Jesus was merely testing her faith. Osborne says, “Jesus’ silence seems difficult to understand until we read the lesson of faith that he taught both the woman and his disciples (15:24-28).” [38] “He answered, ‘I was sent only to the lost sheep of Israel’” (15:24). We see this original calling made very clear in 10:5-6. However, when we look at the whole Bible we have to agree that God always had the Gentiles in mind too (Psa. 22:27; Isa. 56:7; Mat. 28:19; Rom. 15:9-12). “The woman came and knelt before him. ‘Lord, help me!’ she said” (15:25). The woman here does two very important things. She kneels before Jesus and calls him “Lord.” Morris says, “Her attitude gave expression to the deep reverence she had for Jesus…she addresses Jesus as ‘Lord’ and pleads nothing but her need.” [39] She was doing everything right. She was persistent in her request and she was coming in great humility. I am amazed over my many years as a Christian that her simple prayer, “Lord, help me!” so often gets immediate results even today. “He replied, ‘It is not right to take the children’s bread and toss it to the dogs’ ‘Yes it is, Lord,’ she said. ‘Even the dogs eat the crumbs that fall from their master’s table’” (15:26-27). This is a shocking statement by Jesus. We need to take a moment to understand it better. It is true that Jewish people commonly referred to Gentiles as dogs. In the Middle East dogs were usually almost wild, homeless, unclean, scavengers that roamed freely on the outskirts of towns feeding on the garbage. Jesus is not comparing the woman to this picture. Rather, he is using the diminutive form of dog (Gk. kynarion) meaning the cute little domestic pets. [40] These little pets ran around under the table waiting for scraps. In those days before napkins, people often wiped their hands on bread and dropped it to the floor underneath the tables. [41] It is probably to our disadvantage that we are not able to see the Lord’s body language in this passage. Commentators feel sure that Jesus must have had a faint smile on his face and a twinkle in his eye at this point. [42] The woman by her answer is acknowledging the importance of Israel in the matter of salvation (cf. Jn. 4:22). Barker and Kohlenberger say, “The woman’s answer is masterly.” [43] “Then Jesus said to her, ‘Woman, you have great faith! Your request is granted.’ And her daughter was healed at that moment” (15:28). While it is still early for a full Gentile salvation by grace and through faith, this is a faint picture of it. France says, “No one else receives from Jesus the accolade Great is your faith!” [44] In time, millions of Gentiles would come to Jesus in just this way, in humility and in faith, calling on the Lord to help them and to save them. Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. Matthew 15:29 Commentators are pretty well agreed that Jesus came to the Decapolis (Mk. 7:31), a group of Gentile, Greek-speaking cities on the eastern side of the Sea of Galilee. [45] Probably the most prominent city in that area was Hippos, that sat on a hill, near the eastern coastline. The capital of this group of cities was Beth Shean, the only Decapolis city on the western side of the Jordan. “Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them” (15:30). Now we see a full –fledged ministry of Jesus among Gentile people. All this is reminiscent of what is spoken in Isaiah 35:5-6: “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy…” “The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel” (15:31). Jesus was no doubt relieved that he did not have to hear the complaints of the scribes and Pharisees. All he heard were shouts of joy and thanksgiving. The fact that they praised the God of Israel was but another indication that these were Gentile peoples. [46] Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” Matthew 15:32 In this case we see that it was not the disciples but Jesus who was concerned that the people were hungry. France comments, “A crowd which stayed with Jesus in the desert (i.e. away from civilization) for three days must have been remarkably impressed with his power and ‘charisma.’” [47] We can imagine that whatever food supplies they had carried with them were exhausted by this time. Over the centuries some liberal commentators have felt that there was only one miracle of feeding and that the gospel writers had become confused about it, thinking that there were two feedings. When we take a close look at these two miracles we will find that there are many differences in them. The first was the feeding of 5,000 while this second involved only 4,000. The first was primarily for Jewish people while this one is for Gentiles. The firsts was in Jewish territory near Bethsaida while this one is in Gentile country. The first had 5 loaves and 2 fish while this one has 7 loaves and a few fish. The first had 12 baskets left over while this one has 7. In the first instance the crowd was with Jesus only one day while here they are with him three days. The first had green grass indicating springtime, while this one has no grass at all, indicating summer. In the first instance they tried to make Jesus king but we see no such response in this one. [48] In the next chapter (16:9-10) Jesus by his own words clears up the mystery. He talks to his disciples about both feedings and jogs their memories about them. In fact, both Matthew and Mark include both miracles. We are amazed at how many times the scripture or either history or archaeology make so-called wise men look really foolish. “His disciples answered, ‘Where could we get enough bread in this remote place to feed such a crowd?’” (15:33). We would think by now that the disciples would be full of faith, remembering the first great miracle of loaves and fish. Such was not to be. It entirely possible that the disciples never suspected that Jesus would work such a miracle for despised Gentile people. Once more, they were all probably adding up the staggering costs for such a meal and the scarcity of such supply in the wilderness. “‘How many loaves do you have?’ Jesus asked. ‘Seven,’ they replied, ‘and a few small fish.’ He told the crowd to sit down on the ground” (15:34-35). The numbers in this miracle may be associated with the Gentiles. Seven could be connected with seventy, considered to be the number of Gentile nations on earth (Gen. 10:1-32). [49] “Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people” (15:36). Here Jesus once again gives thanks to the Father, breaks the loaves and fish and gives them to his disciples. Once again a great miracle is worked in the hands of the Lord. The people are then fully satisfied with plenteous food. Like Moses long before Jesus is providing the crowds with food from heaven. “They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over” (15:37). Once again, nothing is wasted from this great miracle. All the broken pieces are picked up and placed in baskets. The word for basket used here (Gk. spuris) is different from the baskets of the Jews mentioned in the first miracle feeding. The Jewish basked was kophinos in the Greek. The spuris was a hamper-like basked that was large enough to hold a person (Acts 9:25). [50] Pfeiffer and Harrison think that these baskets may have held more than the ones in the previous miracle. [51] When we consider this miracle we might remember that old hymn, Break thou the bread of life, by Mary Lathbury in 1877. Break now the bread of life, dear Lord, to me, as once you broke the loaves beside the sea. Beyond the sacred page I seek you, Lord; my spirit waits for you, O living Word. [52] “The number of those who ate was four thousand men, besides women and children” (15:38). This was a smaller crowd than were present for the first miracle. Pett feels that the number four is significant and could be compared to the four winds of Heaven (Dan. 8:8; 11:4) or the four corners of the earth (Isa. 11:12). [53] The number four would seem to have some connection with the earth or the Gentile world. Again, we would have to think that the crowd could number from 8,000 to 12,000 once the women and children were included. We also note that there is no political movement to make Jesus king. “After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan” (15:39). It is clear that Jesus sailed away from Gentile country but it is not entirely clear where he went. Commentators have had much discussion about Magadan. Mark calls it by the name of Dalmanutha (Mk. 8:10). Both of these cities are unknown. Some of the early Greek manuscripts have it as Magdala, located on the west side of the lake. The expert, Mendel Nun, did a lot of work locating evidences of ancient harbors. He shows two harbors in the area of Magdala and one on up the lake’s west side at Gennesar. [54] It seems likely that Jesus and his disciples docked in the area of Magdala, the home of Mary Magdalene. [55] Jesus probably knew that once he docked in the Jewish area the Pharisees and others would be there to once again test him and dispute with him. 1. Barclay, The Gospel of Matthew, Vol. 2, vs. 15:1-9. 2. Ibid. 3. Rabbi Israel Meir Lau, Practical Judaism, (Tel Aviv: Modan Publishing House Ltd., 1997), p. 84. 4. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 237. 5. Wiersbe, The Wiersbe Bible Commentary, NT, p. 44. Osborne adds: “The Pharisees and teachers of the law considered these religious traditions to be as binding and as unbreakable as God’s law itself.” (Osborne, p. 300). 6. Cited in Guzik, Matthew, Enduring Word, vs. 15:1-2. 7. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 15:1-2. 8. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 302. 9. Rabbi Israel Meir Lau, Practical Judaism, pp.146-147. 10. Roberts &Donaldson, Eds., The Ante-Nicene Fathers, Vol, 5, p. 387. 11. Keener, The IVP Bible Background Commentary, New Testament, p. 87. 12. Guzik, Matthew, Enduring Word, v. 15:3. 13. Utley, Free Bible Commentary, Matthew, v. 15:7. 14. Barclay, The Gospel of Matthew, Vol. 2, vs. 15:1-9. 15. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 15:1-9. 16. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 15:1-9. 17. Barclay, The Gospel of Matthew, Vol. 2, vs. 15:10-20. 18. Keener, The IVP Bible Background Commentary, New Testament, p. 87. 19. Coffman, Coffman Commentaries on the Old and New Testament, v. 14:10. 20. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 240. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 305. 22. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 15:14. 23. Morris, The Gospel According to Matthew, p. 397. 24. Today in the Word, August 16, 1992. 25. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 15:17. 26. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 248. 27. Morris, The Gospel According to Matthew, p. 398. 28. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 836. 29. Natasha Vargas-Cooper, “Hard core-the new world of porn is revealing eternal truths about men and women,” The Atlantic, Jan/Feb 2011, pp. 97-99. 30. Archibald D. Hart &Sylvia Hart Frejd, The Digital Invasion (Grand Rapids: Baker Books, 2013), p. 113. 31. Michael Reagan with Jim Denney, Twice Adopted (Nashville: Broadman &Holman Publishers, 2004), p. 210. 32. Newsweek, Apr 12, 2004, p. 52. 33. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 15:20. 34. Morris, The Gospel According to Matthew, p. 401. 35. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 249. 36. Morris, The Gospel According to Matthew, p. 401. 37. Wiersbe, The Wiersbe Bible Commentary, NT, p. 45. 38. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 309. 39. Morris, The Gospel According to Matthew, p. 404. 40. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 244. 41. Utley, Free Bible Commentary, Matthew, v. 15:27. 42. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 250. Morris citing Filson adds: “We can be quite sure that the smile on Jesus’ face and the compassion in his eyes robbed the words of all insult and bitterness.” (Morris, p. 405). 43. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 76. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 250. 45. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 15:29-31. 46. Morris, The Gospel According to Matthew, p. 312. 47. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 252. 48. Wiersbe, The Wiersbe Bible Commentary, NT, p. 45. 49. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 314. 50. Ibid., p. 315. 51. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 958. 52. Hymnary Organization. https://hymnary.org/text/break_thou_the_bread_of_life 53. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 15:29-31. 54. Nun, The Sea of Galilee and Its Fishermen In The New Testament, p. 15. 55. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 15:39. The Pharisees and Sadducees came to Jesus and tested him by asking him to show them a sign from heaven. Matthew 16:1 We have an unlikely duo here in this verse. The Pharisees and Sadducees have teamed up in an unholy alliance to test Jesus. These two groups had very little in common, except their hatred for Jesus. We have previously described some of their beliefs in our comments for 3:7. We may remember that the Pharisees were concerned with keeping the minutiae of the law, plus the voluminous man-made material they called the Oral Law. Jesus had just labeled them as hypocrites in 15:7, for undercutting the law with their traditions. The Sadducees were the priestly party who were making a very good living with the temple activities and did not want Jesus to “rock their boat.” The parties were quite different in that the Pharisees believed in a Messiah, in angels, in the resurrection and the Sadducees did not believe in any of these things. Still, they joined together in their hatred of Jesus. They asked Jesus for a sign from heaven. His many healings and other miracles meant nothing to them. Perhaps they were seeking a heavenly sign like the thunder that Samuel once brought down (1 Sam. 12:16-18) or the shadow of the sun going backwards on the dial that Isaiah through his prayer had caused to be displayed (Isa. 38:8). Moses had even given them manna from heaven (Exo. 16:4). [1] We have already mentioned that no sign would have been sufficient for this unbelieving brood. What a sharp contrast these Jewish leaders were to the Gentiles in their response to Jesus’ miracles (15:31). [2] We note here that the Pharisees and Sadducees were hypocritical in their request. This is clearly displayed by Matthew’s word for “tested” (Gk. peirasmos). This word has the meaning of giving a test with intent to discredit. [3] Their minds about Jesus were fully made up and no sign from heaven or anywhere else would change them. It is obvious that the temptation posed by the scribes and Pharisees was a duplication of the one offered by Satan in 4:5-6, of trying to win the people through the use of the miraculous. [4] Jesus absolutely refused to operate in this manner. “He replied, ‘When evening comes, you say, “It will be fair weather, for the sky is red,” and in the morning, “Today it will be stormy, for the sky is red and overcast.” You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times’” (16:2-3). Jesus had dealt with the leaders concerning their request for a sign in 12:39, and now they came again with the same request. Likely, there was a saying that went something like this: “A red sky at night is the shepherd’s delight…A red sky in the morning is the shepherd’s warning.” [5] The Pharisees and Sadducees were apparently great weather forecasters but they could not read the signs of the times. Several biblical signs were obvious. Daniel’s prophetic weeks were about to expire (Dan. 9:24-27); John the Baptist (Elijah) had appeared according to the prophetic word (Isa. 40:3; Mal. 3:1; 4:5); the scepter of rule had departed from Judah (Gen. 49:10); all the world was expecting the coming of a deliverer; and one like Moses had appeared (Deut. 18:15-19). [6] “‘A wicked and adulterous generation looks for a sign, but none will be given it except the sign of Jonah.’ Jesus then left them and went away” (16:4). Mark tells us that Jesus sighed deeply over their repeated request for a sign (Mk. 8:11-12). He assured them that only a wicked and adulterous people would ask for such a sign. The expression “adulterous generation” is no doubt used here in the metaphorical sense. They were unfaithful to God their husband as pictured in many Old Testament passages (i.e., Jer. 3:8; 9:2; 23:10; 29:23; Ezek. 23; Mal. 3:5). [7] The only sign that would be given them was the sign of Jonah the prophet. Just as Jonah was three days and nights in the belly of the big fish, out of which he was rescued and then went to preach to Nineveh, so the Son of Man would be three days and nights in the heart of the earth (12:40-41). Of course, once the resurrection happened we see no evidence that the Pharisees and Sadducees paid any attention to it. “…The Lord realized the hopelessness of further argument in the case of these deceitful enemies.” [8] Guzik points out many similarities with Jonah and with Jesus. “Jonah sacrificed himself that others would be saved. Jonah disappeared from all human view in doing this. Jonah was sustained the days when he could not be seen. He came back after three days, as one from the dead. Jonah also preached repentance.” [9] When they went across the lake, the disciples forgot to take bread. “Be careful,” Jesus said to them. “Be on your guard against the yeast of the Pharisees and Sadducees.” Matthew 16:5-6 We can only imagine how disgusted Jesus must have been at this point with Israel’s leadership. This marks Jesus’ last withdrawal from the Galilee prior to his final trip south to Jerusalem. [10] We can also sense a little disappointment with his own disciples because of their continued lack of understanding. Time was growing short for his ministry and it was critically important that they comprehend. Based on their lack of bread, Jesus began to teach them about the leaven of the Pharisees and Sadducees. Of course, the disciples thought he was scolding them for not bringing bread on the trip. After his miracles of loaves, that should have been of small concern to them. Yeast or leaven is mentioned mostly in the Bible as an evil influence (cf. 1 Cor. 5:6-7; Gal. 5:9) and that is the meaning here. The yeast of the Pharisees and Sadducees was primarily hypocrisy (Lk. 12:1). We shall see that their yeast involved other things like the teaching of these two groups (v. 12). In Mark 8:15, Jesus also warned his disciples about the yeast of King Herod. The Sadducees and Herod had in common that they cooperated with the Romans in order to protect their positions and holdings. Thus, they were worldly and deeply compromised with the world system. How tragic that the Sadducee party included Israel’s priestly hierarchy. [11] “They discussed this among themselves and said, ‘It is because we didn’t bring any bread.’ Aware of their discussion, Jesus asked, ‘You of little faith, why are you talking among yourselves about having no bread?’” (16:7-8). The disciples had a persistent tendency to focus on the mundane and thus miss the spiritual aspects of the Lord’s teaching. For this reason, the Lord called them “little faiths” here and in other places (cf. 8:26; 17:20). Somehow they had still not understood that the Heavenly Father would supply his people with daily bread (Matt. 6:25-26, 32). [12] “Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered?” (16:9-10). Not only did they have the teaching that their heavenly Father would supply their needs, but they actually had two demonstrations of the Lord’s miraculous power to produce the necessary bread. We mentioned earlier how some scholars have doubted that Jesus worked two miracles of loaves and fish. Here the Lord clears up the matter by discussing both miracles together. It is rather amazing that the disciples seemed to have forgotten all about the two great miracles. “How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees” (16:11). We know for sure that the Pharisees and Sadducees were hypocrites. Their actions did not correspond to their teachings. But in the next verse we realize that the teachings of these groups also presented a problem. We might ask ourselves just what they were teaching that so interfered with the Messiah’s program? Although the Pharisees were supposedly great scholars of the word, they were totally ignorant concerning several important and extensive sections of the prophets. In the large section of Isaiah called the Servant Songs (Isa. 42:1 – 53:12) it is made very clear that the Servant or Messiah of Israel would come to suffer and to give his life as a ransom for the nation. He would be despised, poorly esteemed and slain by Israel (Isa. 53:3-9), but as the Lamb of God he would bear their sins. John the Baptist even introduced Jesus as the Lamb of God (Jn. 1:29, 36). Jesus had not come to solve their political problems but their spiritual problems, and not just theirs but the sins of the whole world (1 Jn. 2:2). Now, what the Pharisees and others were teaching was quite the opposite of this. They were teaching that the Messiah would come for the sole purpose of delivering the nation from the Romans. This yeasty teaching had come to permeate the whole theology of Israel and even the disciples were greatly affected by it. Quite simply, the yeast of the Pharisees and others had caused Israel to miss her Messiah. “Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees” (16:12). We must face a difficult question here. If the Jews missed the Messiah in his first coming through the yeast of false teaching, are we having a similar problem today? Are we about to miss the Second Coming and our part in it, due to the yeast of false doctrine about the end times? The doctrine of the pre-tribulation rapture of the church began in Scotland in 1830. Through the publication of the Schofield Bible and by other means the doctrine spread like leaven in the church and reached the US about a century later. In the twentieth century it spread to become the most popular end-time belief. This teaching holds that Christians will not have a part in the last day struggles but will be carried off to heaven instead. It is a kind of escapist doctrine, or a “divine Dunkirk” approach to overcoming and victorious living. Quite simply, this teaching is designed to limit Christian action and involvement as the difficult last days approach. It is surely opposed to putting on the full armor of God so that we can stand in the last evil day (Eph. 6:13). Let me illustrate how rapidly this doctrine has spread. My wife and I grew up in the church and were believers at an early age. Of course, we heard many, many sermons and Bible teachings. We both attended a Christian college and each took several courses on Christianity. However, we were married and I was serving in the military in the 1950s before we ever heard of a pre-tribulation rapture of the church. The idea initially sounded exciting and ear-tickling but we could not find it in scripture and we quickly dropped the idea. I might point out that the older commentaries of the Bible know nothing about the pre-tribulation rapture of the church. I have studied them thoroughly in writing my own set of Bible commentaries. Meyer laments, “There is abroad today much teaching which may be compared to leaven…We must judge these pernicious teachings, not by their pleasant and innocent appearance, but by their effect on heart and character.” [13] When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” Matthew 16:13 It seems that Jesus and his disciples docked at Bethsaida in the northeastern corner of the lake (Mk. 8:22-26). From there they began the 25 mile (46 km.) journey up the Jordan Valley to Caesarea Philippi, at the foot of Mount Hermon. This was mostly a Gentile area and we can imagine that Jesus and his disciples needed some rest and refreshing. We have no indication that they actually entered the city but they were certainly in the area (Mk. 8:27). As we have noted, Jesus would now begin to concentrate on teaching his disciples and preparing them for the events that would soon happen in Jerusalem. Let us say a little about Caesarea Philippi and the area around it. The city was located at the foot of towering Mount Hermon (9,232 ft. – 2,813 m.) and from it flowed one of the beautiful sources of the Jordan River. In the past, the city had many names. In Old Testament times it was called Ba’al Hermon (Jud. 3:3), likely because the god Ba’al was worshipped there. In Hellenistic times it was called Paneas because the god Pan and his worship had apparently replaced the ancient Ba’als. The niches for Pan’s images can still be seen in the rock façade at the site. Of course, Pan was the ancient god of fright, who was half man and half goat and is often pictured as playing the flute. Later in New Testament times the city was rebuilt by Herod Philip and the name changed to Caesarea Philippi (Caesar’s City of Philip). In the New Testament era, Herod Phillip, one of the sons of Herod the Great, ruled this whole area of Gaulanitis on the east side of the Jordan River. He made ancient Paneas his capital city and renamed it after Caesar Augustus. To distinguish it from the Caesarea on the Mediterranean coast it was named Caesarea Philippi. Much later, in the seventh century AD, the Arabs captured the city and it reverted to its old name. Because of their difficulty in pronouncing the “P” sound, the name of the city became simply Banias as it still is today. It was at this city, the very stronghold of false religion, that Jesus asked the question, “Who do people say the Son of Man is?” Guthrie comments, “It is ironical that it was in such a district that the first true confession of the Messiah of the Jews was made.” [14] He was to get a variety of answers to this question asked of his disciples. “They replied, ‘Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets” (16:14). Coffman says, “How amazing that none of the popular beliefs at that times identified Christ as the Messiah! That showed how effective the Pharisees had been in their evil campaign against Christ. Many folks had at first recognized him as the Messiah (John 1:42; 4:30); but Satan, in the manner of the parable, had come and stolen the truth out of their hearts.” [15] “‘But what about you?’ he asked. ‘Who do you say I am?’” (16:15). Barker and Kohlenberger state: “The ‘you’ is emphatic and plural…” [16] It is almost as if this question is being directed to all of us. In fact, this is probably the most important question that the disciples or anyone else has ever answered. Today, the Lord is still asking it to each of us “Who do you say I am?” To this important question Peter arose to give the one perfect answer. “Simon Peter answered, ‘You are the Messiah, the Son of the living God” (16:16). It is utterly amazing that almost no one in Israel had called Jesus the Messiah. This was no doubt partly because of the awful error the Pharisees and others had sown about the Messiah’s identity. That error was so great that Jesus could not openly proclaim his messiahship in Israel. People would have immediately thought that he was the political messiah and deliverer from Rome. He could only do so in Gentile areas (cf. Jn. 4:25-26). We need to stop and consider just how perfect and profound this answer of Peter was. He broke the strange silence and announced Jesus as the Messiah of Israel. He announced him as the Christ or the anointed one. Jesus must have been greatly pleased with this answer. Peter not only proclaimed him as Christ and Messiah but he lauded him as the Son of the living God. All other gods were lifeless blocks of wood, metal and stone but the God of Israel was and is the living God. [17] The title Son of God was unthinkable for Israel, who had always maintained the unity of God as the Shema states, “Hear, O Israel: The LORD our God, the LORD is one” (Deut. 6:4). However, many verses in the Old Testament had spoken of the Son of God (Gen. 49:10; Psa. 2:6-7, 12; 45:6-7; Isa. 7:14; 9:6; 11:10; 42:1-4; Mic. 5:2). Jesus in his ministry openly claimed to be one with the Father. He said, “I and the Father are one” (Jn. 10:30), and “…Anyone who has seen me has seen the Father…” (Jn. 14:9). It would take a few generations of early Christianity to work out the mysteries of the Son of God and come up with the Trinitarian formula of Father, Son and Holy Spirit as being manifestations of the One True God. Nevertheless, Peter’s confession was profound. Morris says, “He could not have ascribed a higher place to him. His words bring out the essential being of our Lord in the most comprehensive expression in the gospels.” [18] Wiersbe remarks, “It was in the midst of this pagan superstition that Peter confessed Jesus as the Son of God.” [19] “Jesus replied, ‘Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven’” (16:17). Here for the first time we learn the full name of Simon. In fact, Simon had several names. Barjonah in the Aramaic language meant “son of Jonah.” [20] His Aramaic name was also Kephas. In the Greek language Simon was called Petros, meaning a rock. In the Old Testament the Hebrew for rock was tsuwr, a name often applied to God himself (Deut. 32:4, 31). Such a name was surely a compliment to Simon. [21] It is interesting that Simon Peter himself did not come up with the information about Jesus being the Messiah and Son of God. It came to him by revelation from heaven. Things have not changed much today. People cannot come up with or understand the deep things of God by themselves. Paul says in 1 Corinthians 2:14: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.” Even today the deeper things of God are only perceived by revelation, by prayer and biblical meditation. “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” (16:18). In this section commentators have almost gone wild and have written reams of material. Barclay says, “This passage is one of the storm-centers of New Testament interpretation.” [22] We will try to cautiously wade our way through it. First of all, Jesus is obviously making a play of words. Upon Simon, who is now called Peter, or the rock, Jesus would build his church. The Greek word for Peter is petros and the word for rock is petra. The Greek word for church is ekklesia. Blomberg states, “Here is the first use of ekklesia in the gospels. It occurs only three times, all in Matthew, and the other two references are both in 18:17.” [23] The word ekklesia is interesting. At the outset it was not a religious word but rather it meant a group or a called-out group. [24] In the ancient Greek Bible or Septuagint (LXX), it was regularly used to translate the Hebrew qahal or congregation. [25] So, the ekklesia is really a called-out group of people or a community of believers in Jesus the Messiah. Unfortunately, over the centuries the church has become hopelessly confused with the building that contains it. Today if the average person was asked to point out the church that person would undoubtedly point to a certain building. We note here that the Lord will build his church on the rock of Peter. I think we would all agree that if the church was built upon Peter alone we would be in a lot of trouble. The Bible is quite clear that the church is built on Christ, who is its chief cornerstone and the only foundation (1 Cor.3:10-11; Eph. 2:20; 1 Pet. 2:4-8). No other foundation can be laid or acknowledged. This section of scripture has been greatly confused over the centuries by the actions of the Catholic Church in naming Peter as its head. It is Catholic belief that there is such a thing as Apostolic Succession, or the uninterrupted transmission of spiritual authority from Peter and his successors (other popes) through history. This of course is denied by most Protestants. How then can we make sense of this verse? Pfeiffer and Harrison say that the church is built on the divinely revealed information about Christ as confessed by Peter. [26] Barnes feels that the “rock” is the matter of Peter’s confession. [27] Coffman is certain that the Lord is speaking of the faith of Peter, that has named Jesus as the Son of God. [28] It could be any one of these things or even some combination of them. Let us look at the other promise the Lord makes concerning his church. He assures us that the gates of Hades will not prevail against it. To understand this we need to again picture the location where this promise was made. The whole area around Caesarea Philippi, with its natural beauty and picturesque setting, had long been a center for false religion. Just a very few kilometers from Caesarea, and also situated on the slopes of Hermon, is the ancient city of Dan. This city was also blessed by cooling springs of water bubbling up to make yet another source of the Jordan River. Unfortunately, during the days of Jeroboam the Son of Nebat, Dan was made into a cultic shrine where one of the two golden calves was set up. Of course, it was but a short step from the worship of a bull to the worship of Ba’al. Ultimately the beautiful site of Dan helped bring about the fall of Israel, or the northern ten tribes. These tribes have now been in dispersion for 2700 years because of their idolatry. So we can see that Jesus brought his disciples to the very gates of false religion, to the gates of Hades, or the gates of death. Then he made a promise about his church and Hades. The Greek word Hades corresponds to the Hebrew Sheol. It is known in the Bible as the gloomy and shadowy abode of the dead. In the Old Testament it was regarded as the abode of both the righteous and the wicked (Gen. 37:35; Psa. 9:17; Isa. 38:10). [29] In the parable of the rich man and Lazarus (Lk. 16:19-31) we realize that Hades or Sheol had different compartments for the righteous and wicked dead. It is the belief of many Christians that when Christ arose from the dead he took the righteous dead to heaven with him and led captivity captive (Eph. 4:8). From that point on the righteous in Christ are seen in heavenly places with Christ (2 Cor. 5:6-8; Phil. 1:23). [30] Now, how do we interpret the “gates” of Hades or Sheol? Simply it is speaking of the gates of death. Probably included here is the aspect of false religion which leads to death and destruction. Barnes sees “gates” as the designs, counsels, machinations and purposes of evil. [31] We could add to this the power and policy of Hades or death. Clearly, “…nothing in this world or the next can overthrow the church.” [32] We cannot doubt that Peter was assigned prominence in the church. This is clearly evident in the early chapters of Acts. However, it was not an absolute prominence. [33] On one occasion we see Paul publicly rebuking Peter for his hypocrisy (Gal. 2:11ff.). In fact, after the great Jerusalem Council we see Peter totally bowing out of the Acts narrative (Acts 15:7). After that, Paul becomes the prominent one. Also, Guthrie says, “There is no suggestion of any kind that the promise was made to his successors in office…That Peter is to exercise his authority in conjunction with the rest of the apostles is made plain in 18:18.” [34] “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (16:19). This verse like the previous one has caused much discussion and has provoked some strange interpretations. Keys speak of authority as we know. We just naturally pick out the person with many keys as a person of authority. Keys open and close the door. Without them there is no admission. No doubt this verse has given us the somewhat humorous and unbiblical picture of St. Peter controlling the gates of heaven. Let us consider how Peter really did use the “keys” in the early church. He opened the door to thousands of Jewish people on the day of Pentecost (Acts 2:41); He then opened the door to the Samaritans in Acts 8:14-17. Then, he opened the gospel door to all the Gentiles in Acts 10:1-48. Strangely, it was necessary for Peter to be present for these events. Now, let us consider the matter of binding and loosing. We really need to interpret this verse from a biblical standpoint and consider how the matter of binding and loosing was understood in the time of Christ. Barclay enlightens us saying: “To loose and to bind were very common Jewish phrases. They were used especially of the decisions of the great teachers and the great Rabbis. Their regular sense, which any Jew would recognize was to allow and to forbid… The duty of binding and loosing meant that Peter would have to take decisions about the church’s life and practice which would have the most far-reaching consequences.” [35] We see a clear example of this at the Jerusalem Council where the powerful testimony of Peter helped sway the important decision of the church to accept Gentiles without circumcision and keeping the law (Acts 15:6-12). Clearly this was not an exclusive thing but something that could be shared with other believers. In John 20:22-23, the Risen Christ said to the disciples: “…Receive the Holy Spirit. If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” Also in Matthew 18:19, we read a promise of Jesus: “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven.” Guzik says, “We should understand this as Jesus giving both the permission and the authority to the first-generation apostles to make the rules for the early church – and indirectly, the inspired writings that would guide all generations of Christians.” [36] There is quite a difference between the authority given to Peter and that of the scribes and Pharisees. Peter used his keys and authority to open the door of salvation to countless millions of people while the scribes and Pharisees used their authority to shut and lock the door of salvation. [37] Jesus once said to them: “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matt. 23:13). Jesus closes this complicated section with this strange command: “Then he ordered his disciples not to tell anyone that he was the Messiah” (16:20). Naturally, we would think that the Lord would not only be elated with Peter’s confession but would instruct that it would be shouted out to all Israel. We must not forget that all Israel was all puffed out of shape with the yeast of Pharisaical teaching that the Messiah would only come as a conquering king. [38] They were in no condition to accept the truth about Jesus. Then there was another problem. The disciples themselves did not have a full understanding of who Jesus was. In just three verses we will see Peter reacting with an almost violence at the idea of Jesus giving himself in sacrifice. [39] There was still much to learn before the pure gospel could be proclaimed. From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life. Matthew 16:21 Now we begin to see what the real Messiahship is all about. Jesus must go to Jerusalem, be mistreated and sentenced by Israel’s leaders and finally be killed and raised to life. It becomes clearer and clearer that the Messiah is not some kind of political leader or conquering general. Rather he is a Suffering Servant intent upon giving his life for the sins of his people and of the world. The expression “from that time” marks an important turning point in Jesus’ ministry. France says, “Now both the style and the content of Jesus’ teaching enters a new phase. It is focused on the private instruction of his disciples…” [40] It will also focus on his suffering and death. This aspect is so shocking that the Lord will have to repeat it on several occasions (17:9, 12, 22-23; 20:18-19). [41] He would be rejected and cut off according to the scripture (Psa. 118:22; Dan. 9:26). All this would happen within a period of three days (cf. Hos. 6:2-3). It would be the elders of Israel, the highest court or Sanhedrin that would be responsible for this travesty. “Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” (16:22). Guthrie says, “Already the blessing had gone to his head.” [42] We can now understand why Jesus still wanted the disciples to keep quiet about Peter’s revelation. The revelation really did not come from him but from God. Peter would need some time to fully understand what he had just proclaimed. It clearly illustrates that Peter and the other disciples were still deeply affected by the leaven of the Pharisees, for “their conceptions of the Messiah did not allow for a Suffering Servant.” [43] France says, “Peter’s ‘gaffe’ vividly illustrates how radically new and difficult to grasp Jesus’ idea of the role of the Messiah must have been for any Jew, however favorably disposed.” [44] “Jesus turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns’” (16:23). Coffman comments, “Peter was commanded to forsake his role as instructor and resume that of a follower.” [45] Quite simply Peter had gotten in the way of the Master. He had suddenly become a stumbling block or a snare to the Lord. As Barker and Kohlenberger say, Peter the rock had become Peter the stumbling block. [46] He had become an adversary, a Satan to the Lord. Blomberg says, “One could scarcely imagine a more complete about-face. Peter has not yet conceived of a suffering Messiah.” [47] Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it.” Matthew 16:24-25 There is a cross of suffering and self-denial for every true Christian. Unfortunately, our concept of the personal cross today is not far removed from the chocolate crosses we see with the Easter candies. We can clearly say that the cross is being slowly and quietly removed from the modern and postmodern church today. In earlier times there was much preaching and singing about the cross but that has mostly disappeared. It seems, at least in the West, the Prosperity Gospel has mostly taken the place of the cross. Christians expect to be happy and blessed, all the time, with a chicken in every pot and a Lexus in every garage (or perhaps two). In the West we are content to let the rest of the world’s Christians carry our crosses. There are plenty of places today where the very fact of being a Christian can get a person killed. World Watch tells us that in the recent twentieth century more Christians were martyred than in all previous centuries combined. [48] We have mentioned before that three-quarters, or 5.25 billion of the world’s people, live in countries where there are significant restrictions on their religious freedom. [49] The theologian N. T. Wright has a word for us in the west: “You don’t get to share God’s life and escape without wounds.” [50] Those who follow the Lord can expect suffering. It can come in the form of self-denial as we take up our cross daily and follow him (Lk. 9:23). [51] Wiersbe clarifies the cross for us: “To take up a cross does not mean to carry burdens or have problems…To take up the cross means to identify with Christ in his rejection, shame, suffering, and death.” [52] On April 9, 1945, as World War II was drawing to a close, the Nazis executed the Christian pastor Dietrich Bonhoeffer. Before his death he left us with these precious words: “When Christ calls a man, he bids him come and die.” [53] Our natural tendency is to want to save our lives. However, Jesus warns us that if we do that at the expense of conscience we will certainly lose our lives. [54] Meyer says, “Beware! The voice that bids us spare ourselves is Satan’s.” [55] “What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” (16:26). In Psalm 49:8-9 we read: “the ransom for a life is costly, no payment is ever enough—so that they should live on forever and not see decay.” One of the saddest stories in the Bible is that of the Rich Young Ruler who appears later in Matthew 19:16-30. This promising young man wanted to be a disciple of Jesus, but the Lord required that he first sell his possessions and give the proceeds to the poor. Only then would he be able to follow. We get the impression that Jesus really loved this young man and wanted him to be one of his disciples. However, the young man could not turn away from his riches. He walked away very sad because he had lost the true riches. That which Jesus gives us is worth more than anything else in the world. There is really no price we can pay for our salvation and yet, it is a free gift. “For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (16:27). Truly, suffering comes before glory. This was true in Jesus’ life and it is true in ours. When Jesus appears in the heavens that will be glory for us! The Hebrew word for glory was kabod. It was originally a commercial term and it meant “to be heavy.” [56] Glory is something weighty and something truly precious like gold. To those who live to see the Lord at his coming, it will be precious indeed (1 Pet. 2:7). It is surprising here to see that the last judgment will be a judgment according to works, to what we have done for the Lord. In our Protestant heritage we might think that it will be according to faith only. The Bible truth is that faith, if it is real, will produce works. Works are thus the evidence of faith and thus the basis of the last judgment. (Jam. 2:26; Rev. 2:2, 19, 23; 3:1-2, 8, 15). “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom” (16:28). There has been much debate about that to which Jesus was referring here. “Alfred Plummer lists seven principal ways of understanding the passage that have been put forward: (1) the transfiguration, (2) the resurrection and ascension, (3) Pentecost, (4) the spread of Christianity, (5) the internal development of the gospel, (6) the destruction of Jerusalem, and (7) the second advent…” [57] It would seem likely that Jesus could be referring to the soon-coming transfiguration, and if not that, certainly the resurrection or Pentecost could be referred to here. 1. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 16:1-4. Guzik adds: “Tradition held that a sign done on earth could be a counterfeit from Satan, but signs done from heaven (coming in or from the sky) were assumed to be from God… This statement of Jesus reminds us that signs alone convert no one.” (Guzik, vs. 16:1-4). 2. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 253. 3. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 317. 4. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 16:1. 5. Barclay, The Gospel of Matthew, Vol. 2, vs. 16:1-4. 6. Coffman, Coffman Commentaries on the Old and New Testament, v. 16:2. 7. Utley, Free Bible Commentary, Matthew, v. 16:4. 8. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 16:4. 9. Guzik, Matthew, Enduring Word, vs. 16:1-4. 10. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 77. 11. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 958. 12. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 16:8. 13. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 16:1-12. 14. Guthrie &Motyer, Eds., The New Bible Commentary, Revised, p. 837. 15. Coffman, Coffman Commentaries on the Old and New Testament, v. 16:14. 16. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 78. 17. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 16:16. 18. Morris, The Gospel According to Matthew, p. 421. 19. Wiersbe, The Wiersbe Bible Commentary, NT, p. 47. 20. Keener, The IVP Bible Background Commentary, New Testament, p. 90. 21. Barclay, The Gospel of Matthew, Vol. 2, vs. 16:17-19. 22. Ibid. 23. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 252. 24. Guzik, Matthew, Enduring Word, vs. 16:17-20. 25. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 16:18. 26. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 959. 27. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 16:16-18. 28. Coffman, Coffman Commentaries on the Old and New Testament, v. 16:18. 29. Youngblood, Gen. Ed., Nelson’s New Illustrated Bible Dictionary, p. 1164. 30. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 959. 31. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 16:16-18. 32. Morris, The Gospel According to Matthew, p. 425. 33. Ibid., p. 424. 34. Guthrie &Motyer, Eds., The New Bible Commentary, Revised, p. 837. 35. Barclay, The Gospel of Matthew, Vol. 2, vs. 16:17-19. 36. Guzik, Matthew, Enduring Word, vs. 16:17-20. 37. Morris, The Gospel According to Matthew, p. 426. 38. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 328. 39. Barclay, The Gospel of Matthew, Vol. 2, vs. 16:20-23. 40. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 261. 41. Utley, Free Bible Commentary, Matthew, v. 16:21. 42. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 838. 43. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 80. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 262. Keener adds: “Peter had divulged Jesus’ secret identity (16:16) yet retained a faulty concept of what that identity entailed.” (Keener, p. 91). 45. Coffman, Coffman Commentaries on the Old and New Testament, v. 16:23. 46. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 80. 47. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 259. 48. “World Watch List,” Open Doors, www.world watchlist.us/world.watch-list-countries. 49. Allen Jr., The Global War on Christians, p. 35. 50. N. T. Wright, Surprised By Hope, Rethinking Heaven, he Resurrection, and the Mission of the Church (New York: Harper, Collins, 2008), p. 280. 51. Morris, The Gospel According to Matthew, p. 431. 52. Wiersbe, The Wiersbe Bible Commentary, NT, p. 49. 53. Dietrich Bonhoeffer, The Cost of Discipleship (New York: The Macmillan Company, 1963), p. 99. 54. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 16:25. 55. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 16:21-28. 56. Utley, Free Bible Commentary, Matthew, v. 16:27. 57. Morris, The Gospel According to Matthew, p. 434. After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. Matthew 17:1 The expression “after six days” may be the Jewish equivalent of saying “about a week later.” [1] In fact, Luke says in 9:28, that it was about eight days later. So, we realize that this time frame is not meant to be precise. There may be a spiritual connection here with the picture of Moses receiving God’s law after six days of preparation (Exo. 24:16). [2] As we see in other places (26:37; Lk. 8:51), the three men, Peter, James and John, who were prior business partners (Lk. 5:10), made up the close inner circle of the Lord’s disciples. These three now will have the wonderful privilege of seeing the glorified Christ. The high mountain is something that has been long discussed by commentators. Traditionally, Mount Tabor near Nazareth was felt to be the location of the Transfiguration. Now most scholars have moved away from this tradition. We have mentioned in our other works how false traditions can easily start in Israel. During the four years that my wife and I lived in the Galilee we saw two brand new pilgrimage sites designated. There was little or no biblical basis for their choice, but no doubt millions of pilgrims will flock to them in the coming years. Mount Tabor was very close to Nazareth, so, when early pilgrims wanted to see the Mount of Transfiguration, it was easy to point them to nearby Mount Tabor. Unfortunately, Tabor was not a high mountain, being only 1886 feet (575 m.). It was also occupied in Jesus’ day with a fortress on its top. [3] Privacy would have been in short supply there. Some commentators have suggested that the high mountain might have been Mount Meron (3,963 ft. or 1,208 m). While it was the highest mountain within the borders of Israel, it could not compare to nearby Mount Hermon at 9,232 ft. (2,814 m.). Mount Hermon is a towering snow-capped peak between Israel and Syria and on which the Israelis have now built a popular ski resort. We know from the previous chapter that Jesus and his disciples were at the foot of the mountain when they visited Caesarea Philippi. They probably took a few leisurely days of rest and prayer (Lk. 9:29) and then Jesus settled down with them on one of Hermon’s higher elevations. We remind ourselves again that this was a time of intense teaching with Jesus and his disciples. “There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light” (17:2). When Jesus came into the world it was necessary for him to empty himself of his heavenly glory (Jn. 17:5; Phil. 2:7). Guzik mentions that it was an ongoing miracle that Jesus could restrain himself from displaying his glory up to this point. [4] All of a sudden, his pre-incarnate glory began to shine through. Suddenly his face looked bright as the noonday sun and even his clothes became brilliantly white. Meyer says, “The shekinah of his heart was for the most part hidden, but here it burst through the frail veil of flesh, John 1:14.” [5] The Greek word for transfigured is metemorphōthē, and it is the word from which we get our English word metamorphoses. [6] We might think here of the lowly caterpillar turning into a beautiful butterfly. No doubt the three disciples gazed at the Lord in a sort of stupefied wonder. [7] “Just then there appeared before them Moses and Elijah, talking with Jesus” (17:3). Before the disciples could take in the glorious manifestation of Jesus, another wonder happened before their eyes. Moses and Elijah, who had both lived hundreds of years before, were suddenly present with Jesus. Guzik says that these two Old Testament persons probably represented the law (Moses) and the Prophets (Elijah). This was like the sum total of the Old Testament revelation coming down to meet with Jesus. The two might also have represented those who were caught up to God (Moses in Jude 1:9 and Elijah in 2 Kings 2:11). [8] This picture surely gives new meaning to Colossians 3:4, which says, “When Christ, who is your life, appears, then you also will appear with him in glory.” Both Moses and Elijah had conversed with God on high mountains (Exo. 31:18; 1 Ki. 19:9-18). On one occasion, Moses’ face had shone with the glory of God (Exo. 34:29-30). Like the moon radiates the sun, Moses radiated the glory of the Father. However, that was a fading glory (2 Cor. 3:7), while the glory of Jesus here radiated from within him and was permanent. We have to go to Luke 9:31 to know about the conversation between Moses, Elijah and the Lord. It says, “They spoke about his departure, which he was about to bring to fulfillment at Jerusalem.” The disciples were no doubt listening in and hearing the truth that before Jesus could truly come into his glory there had to be awful suffering in Jerusalem. Wiersbe says, “…The disciples had to learn that suffering and glory go together…” [9] “Peter said to Jesus, ‘Lord, it is good for us to be here. If you wish, I will put up three shelters— one for you, one for Moses and one for Elijah” (17:4). Once again, Peter was talking when he should have been listening. Luke tells us that the men were half asleep and no doubt groggy with the glory of God (cf. Dan. 8:18; 10:9). He tells us that it was as the men were leaving that Peter came up with his idea (Lk. 9:33). It appears that he was trying to detain the men and thus prolong the magnificent experience. Calvin says of him, that he “…was carried away by frenzy, and spoke like a man who had lost his senses.” [10] The idea of Peter did not make a lot of sense. He was possibly thinking of the glory of the Tabernacle celebration, when the Israelites built their sukkot and sought to dwell with God. In his suggestion he mistakenly placed Jesus on the same level with Moses and Elijah. [11] There is one thing we can say about Peter though. He never forgot this experience and spoke of it as an old man in his epistle (cf. 2 Pet. 1:16). Of course, John never forgot it either and spoke of it in his gospel near the end of the century (Jn. 1:14). The problem Peter had was not much unlike the problem that some Christians have today. Some have wanted to stay on the mountain and bathe in the glory of a great revelation, while God seems to want us to go down the mountain and minister to the hurting people. God has the “glory” for us but he also has the “gory” for us. That awaits us as we minister in the valley of the shadow of death. “While he was still speaking, a bright cloud covered them, and a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’” (17:5). Throughout Bible history the cloud was a symbol of divine presence (Exo. 14:19-20; 24:15-17; 34:5; 40:34-38; 1 Ki. 8:10-11; Ezek. 1:4; 10:4). The cloud was called the Shechina or the glory of God. [12] More awesome than the cloud itself, was the actual voice of God from the midst of the cloud. What God said was of utmost importance to the disciples and to all Israel: “This is my Son, whom I love; with him I am well pleased. Listen to him!” What astounding information for Israel, that the One God has a Son that he loves (cf. Psa. 2:7; Isa. 42:1). Israel’s leaders were not pleased with him but God was well-pleased with Jesus. The command, “Listen to him,” was certainly reminiscent of God’s promise and prophecy in Deuteronomy 18:15: “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (cf. Acts 3:22). Here, as in 3:17, God the Father gives full approval to his Son. As in Hebrews 1:1-2: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” We are reminded that when the Greek akouete (listen) is used, the Bible is saying that we must not only hear but we must obey that which the Lord commands. [13] In the modern church we were taught to take Jesus as our Savior. This instruction is only half right. We must also take Jesus as our Lord and Master, that we might do all that he instructs. Quite simply, Jesus wants the steering wheel of our lives. “When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. ‘Get up,’ he said. ‘Don’t be afraid.’ When they looked up, they saw no one except Jesus” (17:6-8). Throughout the ages the voice of God has terrified all who have heard it. It was commonly felt by those in the Old Testament that if they saw God they would die (cf. Exod. 33:20-23; Jdgs. 6:22-23; 13:22; cf. Jn. 1:18; 6:46; Col. 1:15; 1 Tim. 6:16; 1 Jn. 4:12). [14] We can thus understand how the voice of God would bring them terror. Jesus was so tender with them, touching them and telling them not to be afraid. When they looked up they saw Jesus only. The awesome glory had departed from him and he was simply a human being once again. Meyer says, “This was the great climax of our Lord’s earthly life, when he definitely turned away from the glory that was set before him, to endure the Cross for our redemption.” [15] Certainly, “Jesus only” is sufficient for us in our life of faith. However, the expression “Jesus only” has become one of the scriptural foundations of the Oneness Pentecostal group. These folks deny the Trinity and insist that baptism be done only in Jesus’ name. “As they were coming down the mountain, Jesus instructed them, ‘Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead’” (17:9). Only after the resurrection would the disciples be able to understand the Transfiguration. To mention it might well stir up the political messianism that had dogged Jesus’ ministry. [16] Then, there was the matter of the nine other disciples who were left out of this wonderful experience. To speak of it would likely cause the jealousies already present to flare up. [17] Probably Jesus took only the three with him because three witnesses were often required to verify the truth of a thing (Deut.17:6; Heb. 10:28). [18] “The disciples asked him, ‘Why then do the teachers of the law say that Elijah must come first?’” (17:10). The glorious appearance of Elijah had raised some questions for the disciples. They probably did not remember Jesus teaching on this in 11:14. They probably did remember the teaching of Malachi 4:5-6, that Elijah would come before the end. “Jesus replied, ‘To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands” (17:11-12). Jesus said if the people could have accepted John, he was the Elijah to come. Of course, the people were not willing to accept John or his message. They allowed Herod to arrest and then murder him. John did not see himself as the Elijah but he was (Jn. 1:20-25). Because Israel did not accept him, Elijah would still appear again in the last days (Mal. 4:5-6; Rev. 11). John the Baptist in his suffering was a type of the rejection and suffering that Jesus would soon encounter at the hands of the Jews. “Then the disciples understood that he was talking to them about John the Baptist” (17:13). Spiritual understanding sometimes comes painfully slow. The disciples were having their troubles with Jesus’ deep teaching during this special period. When they came to the crowd, a man approached Jesus and knelt before him. “Lord, have mercy on my son,” he said. “He has seizures and is suffering greatly. He often falls into the fire or into the water.” Matthew 17:14-15 In order to get the full setting of this situation we need to refer to Mark 9:14-16. Apparently, quite a crowd of people had gathered around the disciples and the scribes were arguing with them. When the crowd saw Jesus coming they were amazed and ran to him. When Jesus asked them what they were discussing, the man spoke up and told Jesus about the needs of his son. The boy had seizures and much suffering. He often fell into the fire or water. Mark in 9:18 reports that he foamed and his mouth, ground his teeth and became rigid. In Mark 9:25 we learn that he was also deaf and mute. We almost have to go to Mark 9:20-24, to fill the other blanks in Matthew’s account. The boy fell before Jesus rolling about and foaming at the mouth. Mark gives us this important conversation: The man asked “…if you can do anything, take pity on us and help us.” Jesus replied in amazement, “If you can?” “Everything is possible for one who believes.” The father then replied, “I do believe; help me overcome my unbelief!” Apparently, this boy was the father’s only child (Lk. 9:38). Unbelief was not a new problem for Israel. Even in the early days of the Exodus there was unbelief. In Deuteronomy 32:20 the Lord said, “I will hide my face from them…and see what their end will be; for they are a perverse generation, children who are unfaithful.” Of course, we cannot deny that the chosen disciples were having a few problems themselves with unbelief. Jesus will point this out later. We can thank God that he gives us faith (Eph. 2:8) and he also increases our faith (Lk. 17:5). The condition of this boy reminds me about the story a fellow worker told me many years ago. This man had been burned severely when he was a child. However, it was not an accident. He had a very clear memory of being pushed into a campfire by some unseen being. Fortunately, he had made a full recovery and was serving the Lord at the time. We see that this young man had been the recipient of such evil tricks. The devils had even tried to drown him. We get a clear understanding here of the devil’s plans for the human race. While God has a wonderful plan for our lives, the devil has a terrible plan for us. His plan is to destroy us completely. The Greek word for the boy’s seizures is selēniazetai, meaning Epileptic or moon struck. [19] Pett points out that the boy’s situation appeared to be a mixture of disease and demon possession. We have no way of knowing how many of our physical afflictions today are partly the cause of unseen spiritual forces. “I brought him to your disciples, but they could not heal him” (17:16). In 10:8, they were given the power to cast out demons, and they had been successful to some degree (Lk. 10:17). Now they had failed. In this section of scripture we note a recurring theme of the disciples’ failure (14:16-21, 26-27, 28 -31; 15:16, 23, 33, 16:5, 22:17:4, 10-11). [20] Osborne gives us a hint about their letdown saying, “…the power to heal is God’s not ours. We must appropriate it by faith.” [21] “‘You unbelieving and perverse generation,’ Jesus replied, ‘how long shall I stay with you? How long shall I put up with you? Bring the boy here to me’” (17:17). Coffman comments: “This blanket indictment of all present, including the Twelve, especially the nine who had failed, gives an insight into the frustration which threatened the Master’s heaven-born mission to men…Instead of growing in faith, the apostles were obviously weakening under the withering climate induced by Pharisaical opposition to the Master and the waning of his popularity that resulted from the campaign of his foes in Jerusalem.” [22] “Jesus rebuked the demon, and it came out of the boy, and he was healed at that moment. (17:18). From Mark’s account we realize that the devil put on a little show as the boy was being healed. The demon cried out and convulsed the lad. After it came out, the boy was like a corpse and everyone thought he was dead, but Jesus lifted him up (Mk. 9:26). Luke tells us that everyone was astonished at the majesty of God (Lk. 9:43). “Then the disciples came to Jesus in private and asked, ‘Why couldn’t we drive it out?’” (17:19). We can imagine that the disciples were greatly relieved that Jesus came on the scene of their embarrassing failure. Jesus never had any failures and the same is true of him today. Still, they were perplexed about why they could not cast the demon out. Jesus had been away only a short time but the nine disciples had allowed their spiritual disciplines to sag in his absence. Spiritual gifts are not automatic. [23] “He replied, ‘Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, “Move from here to there,” and it will move. Nothing will be impossible for you’” (17:20). We should understand that faith is not some carte blanche supernatural power given to us. [24] Pett comments: “The disciples learn that their failure was due to the lack of quality in their faith. What was needed was the kind of faith that can only be built up by depth in prayer (Mk. 9:29). It was their failure to spend their time in continuing prayer that was at the root of their unbelief (Matt. 14:16-27; 14:31; 15:5, 8).” [25] Randy Clark is a popular Christian healer today. Through his mass services he has seen tens of thousands brought to healing and/or salvation. He seems to have a special insight about healing that would have helped the disciples at this point and will help us today. He says, “Healing and miracles are the byproducts or fruits of those who enjoy intimate fellowship with God and are committed to doing his works.” [26] Once again Jesus’ mentions the mustard seed, one of his favorite illustrations. He says that if we have such a miniscule amount of faith we can move mountains. This expression was likely a proverbial one for overcoming difficulties. (cf. 1 Cor. 13:2). [27] Keener agrees, saying: “‘Removing mountains’ was a Jewish figure of speech for that which was incomparably difficult…” [28] God never goes around moving literal mountains, since it would create an ecological disaster of massive proportions. If we have just a little faith in our great God we can do other things that may have a proportionate significance to actually moving a mountain. Some translations such as the King James Version and the New American Standard show verse 21 to read: “But this kind does not go out except by prayer and fasting” (Matt. 17:21 NAS). Most other modern translations do not list this verse. Utley notes that the verse is not found in major Greek texts. He thinks it may have been incorporated into the text by copyists from the parallel information of Mark 9:29. [29] When they came together in Galilee, he said to them, “The Son of Man is going to be delivered into the hands of men.” Matthew 17:22 This is the second time that Jesus predicts his passion (cf. 16:21). He is likely here in the vicinity of his home at Capernaum. It will be his last visit to the city. Jesus speaks so clearly about his death. It is incomprehensible to us that the disciples could not get it. Their heads are still stuffed full of the leaven of the Pharisees, which pictures Jesus only as a political Messiah. In fact, a little later we will find them arguing among themselves about who will be the greatest in this political kingdom. They would still be arguing even at the Last Supper of the Lord. “‘They will kill him, and on the third day he will be raised to life.’ And the disciples were filled with grief” (17:23). It is amazing that they could be grieved about Jesus’ speech and still not understand it at all. This will be particularly evident after the Resurrection. All the disciples will run around befuddled while some women will get to see Jesus first. They will have a very difficult time convincing the disciples about it. Through the centuries unbelievers have claimed that the disciples faked the Resurrection. This is such a totally ridiculous charge. When we read all accounts of it in the gospels we realize that the disciples, more than all others, did not believe in the Resurrection. After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma temple tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?” Matthew 17:24 Perhaps the disciples were passing by the toll booth that was located near Capernaum when this subject was brought up. Matthew, who was a former tax collector there no doubt had a special interest in the subject of taxing. The tax spoken of here was the two-drachma temple tax. The temple was an expensive thing to keep going. Each day morning and evening sacrifices had to be offered, with accompanying offerings of wine, flour and oil. The expensive incense had to be bought and prepared each day as well. There were costly hangings, robes for priests, and many other expensive items. The Lord knowing all this made arrangements that the Israelites would pay a tax to the temple each year (Exo. 30:13). Every Jew 20 years old or older must pay the equivalent of one-half shekel each year. The half shekel was equal to two drachmas in the currency of that day. [30] The drachma was equivalent to the Roman denarius and that was considered a standard wage for a day laborer. [31] So here we are talking about two day’s wages for a laborer. When the temple was destroyed in AD 70 Emperor Vespasian ruled that the half-shekel temple tax would afterward be paid into the treasury of the idol Jupiter Capitolinus in the city of Rome. This, of course, would be destined to cause problems for both Jews and Christians in later days. [32] “‘Yes, he does,’ he replied. When Peter came into the house, Jesus was the first to speak. ‘What do you think, Simon?’ he asked. ‘From whom do the kings of the earth collect duty and taxes— from their own children or from others?’” (17:25). Here Peter was speaking out once again. He probably should have told the collectors that they would have to ask Jesus about it. Instead he committed Jesus to pay the tax. Jesus was kind and considerate toward Peter for his rashness. Jesus asked him if kings collected duty from their children or from others. Clearly, Jesus did not consider that the tax really applied to him since he was the King’s Son. However, from Peter’s response we might assume that Jesus normally paid taxes. [33] Kings who ruled over other nations in that day had never thought that they were governing for the subject people’s benefit but only for their own. A conquering king’s nation did not pay tribute but collected it from others. The taxes were certainly not imposed on the king’s own family. [34] “‘From others,’ Peter answered. ‘Then the children are exempt,’ Jesus said to him.” (17:26). Jesus was and is the one and only Son of God and we believers are sons of God by our faith in Jesus (Gal. 3:26). We are part of the family! Kretzmann says of believers, “They are no longer held in the yoke of any Old Testament ceremonial law, they, like their Master, are free.” [35] In Jesus’ case he had another reason not to pay the tax. He was a rabbi greater than all other rabbis (though not official), and those in the rabbinic office, as well as priests, were exempt from the tax. [36] “But so that we may not cause offense, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours” (17:27). Jesus always taught that his followers should not cause others to stumble. Here he took his own advice. The word for offense is the Greek skandalisōmen. Barclay says that the verb form as used here “always means to put a stumbling-block in someone’s way, to cause someone to trip up and to fall.” [37] Jesus would therefore pay the tax rather than cause offense to others. A refusal to pay would probably have branded him as a technical lawbreaker. [38] Peter and his associates were net fishermen, but here Jesus instructs Peter to fish with a line. The fish normally caught in the net were the Musht or Talapia Galilea. Today this breed is commonly called the St. Peter’s Fish. The fish that Peter caught was probably not the St. Peter’s fish though, since it did not bite a hook. More than likely he caught a species of the Carp family known as the Barbel or Biny. This fish feeds on mollusks and snails at the lake’s bottom as well as small fish (sardines). [39] Since it spent a lot of time on the bottom of the lake it would have been easy for this fish to pick up a coin in its mouth. There were many stories around in those days of fish having coins in their mouths. [40] Matthew does not tell us the result of this fishing trip but it was assumed that it happened just as Jesus said it would. This fishing story has upset some scholars who feel that it was not characteristic of Jesus to use his power for his own ends. [41] We could say that he was providing for Peter who had previously agreed that the tax should be paid. In any event, Jesus never touched the money. It was Peter’s money since he found it and he paid the tax with his own funds. 1. Wiersbe, The Wiersbe Bible Commentary, NT, p. 50. 2. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 262. 3. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:1-8. 4. Guzik, Matthew, Enduring Word, vs. 17:1-2. 5. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 17:1-8. 6. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 17:2. 7. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 17:1-2. 8. Guzik, Matthew, Enduring Word, v. 17:3. France adds: “The significance of Moses and Elijah here has been variously understood as (a) representing the law and the prophets (though the fact that Elijah is not represented among the prophetic writings of the Old Testament is against this); (b) two of the three Old Testament men of God who traditionally did not die (Enoch was the other; according to Deut. 24 Moses did die, but his burial by God had developed by the first century AD into a belief in his ‘assumption’)…” (France, p. 266). 9. Wiersbe, The Wiersbe Bible Commentary, NT, p. 50. 10. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 17:4. 11. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 342. 12. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 17:5. 13. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 342. 14. Utley, Free Bible Commentary, Matthew, v. 17:6. 15. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 17:1-8. 16. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 82. 17. Coffman, Coffman Commentaries on the Old and New Testament, v. 17:9. 18. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 17:9. 19. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 17:15. 20. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 82. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 345. 22. Coffman, Coffman Commentaries on the Old and New Testament, v. 17:17. 23. Wiersbe, The Wiersbe Bible Commentary, NT, p. 168. 24. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 347. 25. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 17:19-21. 26. Randy Clark, Power to Heal (Shippensburg, PA: Destiny Image, 2015), p. 57. 27. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 268. 28. Keener, The IVP Bible Background Commentary, New Testament, p. 92. Guthrie adds: “This mountain must be taken figuratively of any seeming immovable obstacle (cf. 21:21f).” (Guthrie &Motyer, p. 839). 29. Utley, Free Bible Commentary, Matthew, v. 17:21. 30. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:24-27. 31. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 269. 32. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:24-27. 33. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 17:25. 34. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:24-27. 35. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 17:24-26. 36. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 271. 37. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:24-27. 38. Coffman, Coffman Commentaries on the Old and New Testament, v. 17:24. 39. Nun, The Sea of Galilee and Its Fishermen In The New Testament, p. 8. 40. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 272. 41. Barclay, The Gospel of Matthew, Vol. 2, vs. 17:24-27. At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?” Matthew 18:1 We know from Mark 9:34, that the disciples had been arguing along the road about which of them would be greatest in the kingdom. Barclay says, “…the very fact that they asked that question showed that they had no idea at all what the kingdom of heaven was.” [1] They were no doubt troubled by Jesus’ talk of dying, but it seems they were more troubled about who among them would succeed him. Like the Pharisees and others, they saw the kingdom as a political one, with enviable positions in the government available. Pett says, “Without realizing it they had become like politicians, gathered around a new successful leader, vying for the best posts.” [2] In this chapter we see a very good picture of life in the early Messianic Community. Barclay says, “Matthew 18:1-35 is a most important chapter for Christian Ethics, because it deals with those qualities which should characterize the personal relationships of the Christian…” [3] “He called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven’” (18:2-3). Pett suggests that since this was preparatory to Jesus’ going to Jerusalem for the last Passover, some of the family members may have been gathered along with the disciples. [4] Coffman feels that since they gathered in Peter’s house this little child may have been one of his own. [5] We have mentioned before that children had little standing in the ancient world, and this was somewhat true in Israel. A child was not to be noticed, but here the Lord changed that idea and presented a little child as a model for the kingdom citizen. To become like a little child would demand a change in thinking and in living. We would call that change repentance. France says, “It amounts to a total reversal of human value scales.” [6] Little children just naturally have some good characteristics – things like trustfulness and dependence. [7] However, the thing that seems to be stressed most here is humility. “Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (18:4). Wiersbe comments: “Someone has accurately defined humility as ‘that grace that, when you know you have it, you’ve lost it!’ It has well been said, ‘True humility is not thinking meanly of oneself; it is simply not thinking of oneself at all.’” [8] Even as a Christian it is very easy for us to be puffed up with pride. Corrie ten Boom, in her book, Each New Day, relates this story: “When I saw Sadhu Sundar Singh in Europe, he had completed a tour around the world. People asked him, ‘Doesn’t it do harm, you getting so much honor?’ The Sadhu’s answer was: ‘No. The donkey went into Jerusalem, and they put garments on the ground before him. He was not proud. He knew it was not done to honor him, but for Jesus, who was sitting on his back. When people honor me, I know it is not me, but the Lord, who does the job.’” “And whoever welcomes one such child in my name welcomes me” (18:5). Jesus often shows up in the little ones and in the little things – things which others may deem as totally unimportant. After all, Jesus, the King of the Universe, came to Bethlehem as a tiny babe, born to a poor family and laid in a manger. Morris says, “It is the habit of the world to serve the great and the popular, but for the follower of Jesus the priority must be to receive and welcome the world’s little people.” [9] In our society today many people are wasted, trashed and ignored as unimportant. Some people are dedicating their lives and their ministries to such as these. They may be the homeless who live under the bridge or the addict. Those who minister to these may someday find to their surprise and joy that they were actually ministering to Jesus (Matt. 25:40). In our churches we need to always make it our business to welcome the seemingly unimportant person and to give that person our attention and love (Rom. 12:16; 15:1). “If anyone causes one of these little ones— those who believe in me— to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea” (18:6). The scope here seems to be broader than little children. Morris says, “Most commentators agree that the ‘little ones’ include not only small children but all lowly believers.” [10] Osborne adds, “Children are trusting by nature…If anyone causes young people or new Christians to doubt or fall back into sin, this is a grievous sin with terrible consequences.” [11] We might think here of the cults who often lure new believers astray with their heresy. Probably, included here would be those who molest small children and certainly those who draw them into the sex trades. Today child molestation is rapidly increasing. David Kupelian reports a remark one talk-show host had made: “Today’s culture is a child molester.” [12] People seem to think that having sex with children is a good thing. According to the Internet Filter Review more than a hundred thousand web sites now offer child pornography. The illegal child-porn racket generates some three billion dollars in revenues every year. [13] The penalty for causing small ones to stumble is great. Such an offender would be better off if a great millstone were hung around that person’s neck, drowning that one in the sea. The Jews as well as other desert people were quite fearful of water. [14] The thought of being weighted with a large millstone and dropped into the sea was no doubt terrifying. In Israel there are ancient millstones on display almost everywhere. For instance, at Capernaum there is a large collection of millstones of all sizes. A millstone, whether small or large, comes in a set. The millstones had for their base a smooth conical rock pointing upwards and a heavy upper portion that would fit down over the conical base exactly. Millstones had handles where two people could hold them and turn the upper part around. The grain was placed in the upper part and was ground into flour as the mill was turned. The larger mills were turned by slaves and the upper mill stone could be very heavy. Some millstones were so heavy they had to be turned by a donkey. Even a rather small millstone was sure to take a person to the bottom of the sea if hung around the neck. It is the very heavy donkey driven stone (Gk. mulos onikos) that is referred to here. Jesus is using the normal Middle Eastern hyperbolic language to underscore the very important point he is making. [15] God help us if we offend a little one, whether a child or a weak believer in the church! When my sister and I were young people we were part of the church youth choir. On a certain occasion, one of our choir members was chewing gum. This so irritated a leading church member that he came forward and publicly shamed and humiliated her for her “irreverent” act of chewing gum in the church house. I don’t think we ever saw that girl in church again. “Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!” (18:7). Matthew has spoken before of causing others to stumble. The Greek word skandalon originally had reference to the bait stick on an animal trap. [16] It went on from that to any action that would trip-up another person, hence becoming a stumbling-block for them. There are many things in this fallen world that trip people up and cause them to stumble. However, we should make sure that this is not true in the church or in our Christian lives. Wiersbe says that it is much better for us to become a stepping-stone than a stumbling block. [17] The great evangelist D. L. Moody once told the story of a blind man who was sitting at the street corner in the city with a lantern beside him. Someone asked him why he needed a lantern since he was blind. The blind man replied that he needed the lantern so that no one would stumble over him. [18] May we all take such care in our Christian lives. “If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire” (18:8). It was customary in the Middle East for people to overstate things for the sake of emphasis. In this section Jesus is using that type of speech. We can be certain that the Lord is not teaching us to dismember our bodies. He is teaching us to take drastic action to get sin out of our lives. This action is needed to avoid the eternal fire of God’s judgment. We have mentioned before that life has its garbage dump that will burn for eternity (cf. 13:49-50). It will not be quenched and the maggots will not die (Mk. 9:48). We should take even the most drastic actions to avoid this fate. Aaron Lee Ralston, a mechanical engineer and outdoorsman survived a serious mountain climbing accident in a Utah canyon back in 2003. In the accident his forearm was caught under a large boulder and he tried for five days to free himself. Finally, in desperation he took his dull pocket knife and amputated his own right forearm. He then made his way through the canyon, even rappelling down a 65 foot (20 m.) sheer cliff face to safety. [19] “And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell” (18:9). Jesus continues with his strong and shocking overstatement or hyperbole. Again, we must never think that the Lord is advising us to dismember our bodies. With a little thought we can understand that if we cut off an offending hand the other hand could later commit the same sin. If we pluck out an offending eye, the other eye could continue in the sin. The Lord is teaching us to get rid of anything in our lives that is sinful. We should spare no drastic action in doing this. This must be really important because we have seen this teaching previously in 5:29-30. Jesus says that we should take such drastic action in order to escape being thrown into the fires of hell. The Greek word geennan reflects the Hebrew Valley of Hinnom (cf. 5:22; 13:49-50). This large valley on the south side of Old Jerusalem became a place of idol worship where little children were burned in the fire to the pagan god Molech (2 Chron. 28:2-3; Jer. 7:31; 32:35). When the good king Josiah stopped this worship the valley was then turned into a garbage dump (2 Ki. 23:10). The fires burned constantly there and it became a picture of the eternal fire of hell (10:28; Lk. 12:5; Jam. 3:6; Rev. 19:20). [20] Matthew mentions the eye some 24 times so it must have been important to him. [21] Truly, the eye is the window of the soul. What the eye beholds is transmitted directly into the soul of the person. Today one of the scourges or curses of our time is internet pornography, as we have discussed in 15:19-20. Over 60 million people in the US are addicted Internet pornography at some level, and an estimated nine out of ten children between age eight and sixteen have been exposed to porn. [22] With internet porn with just one look and a person can be hooked. Such graphic porn opens the door for the devil and gives him free entry into the life, the marriage and the home. He can then enter with destructive force. It is imperative that we take drastic action immediately. Like Job of old we also need to make a covenant with our eyes (Job 31:1). “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (18:10). Barker and Kohlenberger say: “This verse continues the note of humility struck at the discourse’s beginning…Its members [the messianic community] will be poor in spirit (5:3) and humble… and none will be admitted without these graces. If his disciples become like that, they will belong to the ‘little children;’ if they look down on them, they will share in the woes (vv. 8-9).” [23] We note something very interesting here. The little ones have angels assigned to them and these angels enjoy a constant and personal access to God. [24] While the Jewish people believed that every person had a guardian angel, [25] we can probably not make such a general assumption from this verse. Certainly, the little ones have such an angel. Those of us who have reared small children know how important this is. Probably no child would survive without some angelic protection. In the scripture we are assured that the angels of God are nearby us (Psa. 91:11-12). We are also assured in Hebrews 1:14: “Are not all angels ministering spirits sent to serve those who will inherit salvation?” We certainly cannot order them around, for God alone does that. However, in our difficult situations we can surely ask the Lord to send them. In our many travels we have often asked the Lord for baggage angels, control tower angels and so forth and the Lord has been faithful. What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? Matthew18:12 We might notice here that verse 11 is missing in our NIV translation. Osborne says, “This verse is not found in the earliest and best manuscripts; therefore, it is not included in most modern versions.” [26] The verse does show up in the NAS version and reads: “For the Son of Man has come to save that which was lost.” It also shows up in the NKJ version but most other modern translations skip it. Perhaps some early copyist thought the verse should go with the subject of lost sheep. The parable of the sheep presented a very common picture often seen in ancient Israel. The care of sheep and goats was a very important industry at that time. We considered how dumb and helpless sheep were in 10:5-6. They simply must have the constant care of a shepherd or they get themselves in lots of trouble. In this verse the action of the shepherd might surprise us. He leaves the ninety-nine sheep to go and look for the one that had wandered away. We might think that a dangerous and foolish move at first sight. Barclay enlightens us on this saying, “the flocks were often communal flocks; they belonged, not to an individual, but to a village. There were, therefore, usually two or three shepherds with them. That is why the shepherd could leave the ninety-nine.” [27] The job of the ancient shepherd was a difficult and lonely one. He had to face the rain and biting cold of the mountains and he had the added challenge of facing an occasional bear or lion. He could not turn back until the lost sheep was found. We can see why Jesus is called the Good Shepherd in John 10:1-18. “And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish” (18:13-14). While this parable could relate to the backslidden believer it can also relate to the lost soul. In Luke’s version of the parable he speaks of the shepherd and friends rejoicing when the lost sheep is found. He says: “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (Lk. 15:7). If we could only get this picture firmly in our minds it might help urge us on in our personal evangelism. It is awesome when we realize that we can help make the angels in heaven rejoice. All we have to do is help bring a lost soul to salvation. If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. Matthew 18:15 This section of scripture is generally seen as a guide for church disciplinary action. [28] In fact, it almost gives us a step by step procedure for dealing with problems that develop between Christians. The first and obvious step is for the brother or sister to go quickly to the offended or offending party and speak in private about the grievance. Our natural tendency is to first complain to other people about the problem, but this is a big mistake. Normally, the more people involved enables the sin, which is like leaven, to spread. Galatians 6:1 tells us that this should be done gently and carefully. The word Galatians uses, has to do with setting a broken bone. So, when we think of a broken bone we realize how painful it is and how gentle we must be. [29] Morris says, “‘Go’ means taking the initiative; the person in the clear is not to wait for the sinner to come to him.” [30] Osborne comments, “These guidelines were meant for Christians (not unbelievers) and for discipline and conflict resolution in the context of the church, not in the community at large. [31] We have recently known of a Christian family who insisted upon using this procedure to settle a problem which turned out to be a serious criminal case. Their approach caused a family, church and community disaster. The goal in confronting the brother or sister is not that our wounded pride can be soothed but that the church body can be healed. It must always be for a redemptive and not a punitive purpose. [32] Everything must be done in humility, gentleness and love. “But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses” (18:16). If a face to face meeting avails nothing then the next step is to carefully involve others. The biblical pattern is that all matters have to be established by the testimony of two or three witnesses (Num. 35:30; Deut. 17:6; 19:15; 2 Cor. 13:1; Jn. 8:17). The presence of other brothers or sisters may help convince the wrongdoer. Also, the presence of these others may provide witnesses in case the problem needs to be brought before the church. [33] “If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector” (18:17). The matter of bringing people before the church for discipline has drastically changed from the first century. In those days people who joined the church had taken an unpopular stand with the community. In many cases secular ties were broken or at least strained. Those in the church could not handily return to community life. Also, the church was not independent as it is today but it was a close city-wide fellowship, made up of many small house groups. It was not possible to leave one church and go to another one more suitable as many do today. Today, church discipline is seldom done. Some churches want to be “user friendly” and accept everyone regardless of their situation or problems. In our day the right of the individual is often considered greater than the right of the church or community. Blomberg says: “In an age in which churches can be sued for disciplining their members unless procedures have been stated in writing and disseminated and explained to all the congregation, it is imperative to think carefully about how to implement Jesus’ instructions…” [34] Members about to be disciplined can easily “church-hop” to another fellowship which will happily accept them with no questions asked. As we can see, church discipline of any kind has to be done carefully and prayerfully in this age. We still have the biblical instruction to do it, so we must try our best to be successful at it. In Bible times when people failed to listen to the church they were excommunicated (1 Cor. 5:4f.; 2 Thess. 3:6-16; 1 Tim. 1:20). [35] This followed the pattern of the synagogue where members could be publicly punished or excluded, either temporarily or permanently. [36] Again, this whole process must be approached with much prayer and care in our postmodern era. “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (18:18). The promise of binding and loosing was first made to Peter (16:19), then to the apostles and now to every believer. Morris says, “…the probability is that we should understand the ‘binding’ and ‘loosing’ as declaring forbidden or permitted.” [37] We realize here that God listens to the church and allows the church to make decisions that are honored in heaven. “Among believers, there is no court of appeals beyond the church.” [38] Since believers are to someday judge angels it is imperative that we learn to judge things of this present life (cf. 1 Cor. 6:3). Wiersbe adds a note here: “It is important that the local assembly be at its best spiritually before it seeks to discipline a member…We cannot discipline others if we ourselves are not disciplined.” [39] “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them” (18:19-20). In Judaism it was felt that there had to be a minyan of ten men, all over the age of 13, in order to have a worship service. Here we see that in the kingdom, two or three can meet together and enjoy the Lord’s presence. Regarding Bible study in Judaism, it was thought that two or three could study together. [40] It is said in Mishnah, Aboth 3:2, “But if two sit together and words of the Law [are spoken] between them, the Divine Presence rests between them…” When two or three people agree as mentioned here, the Greek is sumphōnēsōsin, and it has the meaning of “to symphonize” or to complement one another as in a great orchestra. [41] These verses are a wonderful promise to believers in Jesus, that when they assemble together in the Lord’s name, he is present. For this reason church meetings are special and we should never neglect coming together in Jesus’ name (cf. Heb. 10:24-25). Barnes adds here: “Nothing could more clearly prove that Jesus must be omnipresent, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea – in almost every part of the world – and in the midst of them all is Jesus the Savior.” [42] Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy-seven times.” Matthew 18:21-22 Regarding forgiveness, the Rabbinic teaching stated that a person was to forgive another a limit of three times. On the fourth time there was to be no forgiveness. We can understand how Peter was feeling big-hearted in offering to forgive seven times. [43] Jesus let the air out of his balloon by answering that a person should forgive another person seventy-seven times. As Meyer says, this was nothing less than illimitable forgiveness. [44] Since love keeps no record of wrongs (1 Cor. 13:5), there can really be no limits to forgiveness. [45] “Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand bags of gold was brought to him” (18:23-24). The Greek here speaks of talents (talanton) and a talent represented a great amount of money. Osborne notes that it was the above amount that King David donated for the building of God’s temple (1 Chron. 29:4). It could have amounted to as much as 20 million dollars. [46] Blomberg also mentions that the estimates could run as high as several million. The talent was the highest denomination of currency in the Roman Empire and ten thousand (myrias) was the highest number. [47] All this tells us that it was a fabulous amount of money owed. Of course, an average servant would never have dealt with such a sum. Wiersbe tells us that an average person in those days would have had to work twenty years just to earn a single talent. [48] Since this man was the servant of a king, Osborne suggests that he might have been a powerful court official or perhaps a tax collector who gathered revenue in the kingdom. [49] Such an official would have had access to large amounts of money. Morris comments how Josephus the historian speaks of Antipas gathering 200 talents in taxes from the area of Perea, while Archelaus raised 600 from his area. [50] “Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt” (18:25). If this man was a tax farmer there might have been several reasons why he was unable to pay the amount owed. There could have been a drought or a financial depression. [51] He could have made a bid too high and was unable to collect the amount he bargained for. The sale of a person, and even a whole family, into slavery was a very common thing in the ancient world. In several instances even the Bible mentions such sales (cf. Exo. 22:3; Lev. 25:39-47; 2 Ki. 4:1; Neh. 5:5; Isa. 50:1; Amos 8:6). Carson notes that the top price for a slave was about one talent. However, many were sold one-tenth that amount or even less. [52] “At this the servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything’” (18:26). Morris notes that the Greek imperfect tense here indicates that the man kept on pleading. [53] The great preacher Spurgeon says here, “...“Many a poor sinner is very rich in resolutions. This servant-debtor thought he only needed patience; but indeed he needed forgiveness!” [54] “The servant’s master took pity on him, canceled the debt and let him go” (18:27). Upon hearing the poor servant’s pitiful pleas, the master decided to cancel the debt entirely. Perhaps he decided to write it all off as a bad loan. We do now know for sure. We do know that the servant was suddenly a completely free man. This so pictures the situation of all of us. As sinners, we have a terrible debt to pay to the King of Kings but we are unable to pay a cent. All we can do is come in utter repentance and beg for his forgiveness. That forgiveness is now made possible because the Lord Jesus paid for our sins with his blood at Calvary. That should make us want to forgive others. “But when that servant went out, he found one of his fellow servants who owed him a hundred silver coins. He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded’” (18:28). The hundred denarii that were owed here was about one hundred day’s wages for a working man. This was still a paltry amount compared to what the man himself had just owed. [55] Far from having mercy on his debtor he began to abuse him by trying to choke him. “His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay it back.’ But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt” (18:29-30). The servant fell on his knees and made a pitiful plea all to no avail. The creditor promptly threw this servant in prison until he could pay the amount. In those days people were not sent to prison to serve time as is the custom today. They were sent to prison to make sure they did not run away. Although the person in prison could not work and earn the money, his imprisonment put a great deal of pressure on his relatives and friends who would in many cases pay the amount for his freedom. [56] “When the other servants saw what had happened, they were outraged and went and told their master everything that had happened” (18:31). This is a warning to all of us who are servants of God. Our fellow servants are always watching us and taking note of our gratitude or ingratitude. Wiersbe says, “The world’s worst prison is the prison of an unforgiving heart.” [57] As Christians we need to develop an attitude of gratitude and practice being thankful for every blessing from God or from others. The older I get the more I realize how wonderful are all the people and the gifts that God has given me through the years. I find myself going through the day saying over and over, “Thank you God!” “Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’” (18:32-33). We see here that the man was speechless as the king’s stern judgment fell upon him. It reminds us that on the Day of Judgment, all the speeches and excuses that people conjure up in their minds will be useless. People will be silent before the King whose judgments are just and righteous (cf. Deut. 32:4; Rom. 2:5). We are reminded of the Lord’s words: “Blessed are the merciful, for they will be shown mercy” (5:7). “In anger his master handed him over to the jailers to be tortured, until he should pay back all he owed” (18:34). No additional plea for mercy could now be made. The case was closed and the punishment was administered. The unmerciful servant was sent to jail. Ancient jails were no fun places. We see in the later case of Paul and Silas that they were beaten and placed in stocks as a part of the jail experience (Acts 16:19ff.). Such things were not in the least unusual in the ancient world. Again, people were left to rot in jail until friends or family members had mercy upon them and paid their debt. [58] “This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart” (18:35). Barclay comments about this parable: “It teaches that lesson which runs through all the New Testament – a man must forgive in order to be forgiven.” [59] We all have so many debts. We have debts of gratitude (or rather ingratitude), debts where we have failed to witness to others, debts where have not rendered our expected service, and sometimes even money debts that we have failed to repay. It would do us all well to stop and think of these times of failure and seek forgiveness. The relationship with my father was never a good one, and because of it I was never able to express to him my thankfulness for many things; for his working hard on the farm to supply my needs; for once saving my life; for insisting that I go to college and for paying my way. After my father died, I later found myself beside his tombstone saying a belated, “Thank you, thank you, thank you so much dad!” As they say, “Better late than never; but better never late!” 1. Barclay, The Gospel of Matthew, Vol. 2, vs. 18:1-4. 2. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 18:1-4. 3. Barclay, The Gospel of Matthew, Vol. 2, vs. 18:1-35. 4. Pett, Peter Pett’s Commentary on the Bible, Matthew, vs. 18:1-2. Guzik adds: “The fact that the child came when Jesus called says something about Jesus. He was the sort of man that children would come to willingly.” (Guzik, vs. 18:2-4). 5. Coffman, Coffman Commentaries on the Old and New Testament, v. 18:2. 6. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 274. 7. Morris, The Gospel According to Matthew, p. 459. Coffman expands: “The particular qualities of little children commended by Jesus are humility, freedom from prejudice, teachableness, lovableness, trustfulness, faith, freedom from anxiety, and innocence.” (Coffman, v. 18:4). 8. Wiersbe, The Wiersbe Bible Commentary, NT, p. 53. 9. Morris, The Gospel According to Matthew, p. 461. 10. Ibid., p. 462. 11. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 354. 12. David Kupelian, The Marketing of Evil, (Nashville: WND Books, 2005), p. 78. 13. Ibid., p. 131. 14. Utley, Free Bible Commentary, Matthew, v. 18:6. 15. Craig A. Evans, Word Biblical Commentary, Mark 8:27—16:20 (Nashville: Thomas Nelson Publishers, 2001), p. 70. 16. Utley, Free Bible Commentary, Matthew, v. 18:7. 17. Wiersbe, The Wiersbe Bible Commentary, NT, p. 53. 18. Sermons Illustrated July/August 1990. 19. Wikihttps://en.wikipedia.org/wiki/Aron_Ralston 20. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 356. 21. Morris, The Gospel According to Matthew, p. 463. 22. Hart &Frejd, The Digital Invasion, p. 113. 23. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 85. 24. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 276. 25. Keener, The IVP Bible Background Commentary, New Testament, p. 93. Barclay adds: “…the Jews had a very highly-developed angelology. Every nation had its angel; every natural force, such as the wind and the thunder and the lightning and the rain, had its angel. They even went the length of saying, very beautifully, that every blade of grass had its angel. So, then, they believed that every child had his guardian angel.” (Barclay, vs. 18:5-10). 26. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 357. 27. Barclay, The Gospel of Matthew, Vol. 2, vs. 18:12-14. 28. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 277. 29. Wiersbe, The Wiersbe Bible Commentary, NT, p. 54. 30. Morris, The Gospel According to Matthew, p. 467. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 359. 32. Utley, Free Bible Commentary, Matthew, vs. 18:15-17. 33. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 85. 34. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 280. 35. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 839. 36. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 18:17. 37. Morris, The Gospel According to Matthew, p. 469. 38. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 361. 39. Wiersbe, The Wiersbe Bible Commentary, NT, p. 54. 40. Keener, The IVP Bible Background Commentary, New Testament, pp. 94-95. 41. Guzik, Matthew, Enduring Word, vs. 18:19-20. 42. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 18:20. 43. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 86. 44. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 18:21-35. 45. Wiersbe, The Wiersbe Bible Commentary, NT, p. 55. 46. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 363. 47. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 283. 48. Wiersbe, The Wiersbe Bible Commentary, NT, p. 55. 49. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 363. 50. Morris, The Gospel According to Matthew, p. 473. 51. Ibid. 52. Guzik, Matthew, Enduring Word, vs. 18:25-27, citing Carson. 53. Morris, The Gospel According to Matthew, p. 474. 54. Quoted in Guzik, Matthew, Enduring Word, vs. 18:25-27. 55. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 283. 56. Keener, The IVP Bible Background Commentary, New Testament, p. 96. 57. Wiersbe, The Wiersbe Bible Commentary, NT, p. 55. 58. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 281. 59. Barclay, The Gospel of Matthew, Vol. 2, vs. 18:21-35. When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. Matthew 19:1 With these words Jesus’ great Galilean ministry was closing. Kretzman says, “Galilee’s day of grace was at its end.” [1] Jesus now set his face toward Jerusalem and he fully knew what would happen to him there. It appears from scripture that Jesus took the normal route south, traveling on the eastern side of the Jordan River and ending up in the additional area of Herod Antipas called Perea. [2] This route would have allowed him to bypass Samaria, an area that was usually hostile to the Jews. Both Jesus and John the Baptist had spent ministry time in Perea (Peraea). While the name is not found in scripture, this area is usually designated simply as the territory across the Jordan (4:25; Mk. 3:8; 10:1; Jn. 10:40). The Greek word behind this name is peran, which means “beyond.” [3] From Matthew’s gospel it appears that Jesus made one grand trip to Jerusalem. However, from John’s gospel it becomes obvious that the Lord made many trips into the city. [4] It did not fall within Matthew’s purpose to deal with these other trips. “Large crowds followed him, and he healed them there” (19:2). Jesus never had a break and he probably did not wish for one. When he ended one ministry he began another as the crowds of people gathered around him. Some have felt that these crowds were on their way to celebrate Passover but this would have been too early, since Jesus apparently spent quite a lengthy time in the journey and in the area across the Jordan. Although the Jerusalem leadership was intent upon killing Jesus they had no authority to do so in Perea, which was governed by Herod Antipas. “Some Pharisees came to him to test him. They asked, ‘Is it lawful for a man to divorce his wife for any and every reason?’” (19:3). We can be certain that the Pharisees did not ask this question just because they wanted information. They asked it to test Jesus and hopefully to trap him in some way. The question of divorce was a burning one in that day, especially since Herod Antipas had just divorced his wife and married the wife of his brother. John the Baptist was murdered because he dealt with this subject, and no doubt the Pharisees hoped that Jesus would become entangled in it as well. [5] The question of divorce “for every reason,” reflected much of the thinking in that era. There were two popular schools of thought at the time. These two schools reflected totally different opinions concerning the important passage on divorce located in Deuteronomy 24:1-4. In this passage if a man married a woman and found “something indecent in her” he could write her a bill of divorcement and she was free to become the wife of someone else. The schools of thought in Jesus’ day were deeply divided on the phrase “something indecent.” The school of Shammai was more conservative and felt that indecency referred only to fornication. The school of Hillel was more liberal and interpreted this phrase in the widest way possible. They believed that a wife could be divorced if she spoke to a strange man in the street or even if she spoiled his dinner. Some decades later the very popular Rabbi Akiba said that a wife could be divorced even if the husband found a woman more beautiful. [6] We might note that while women in the Roman Empire could divorce their husbands, this was not possible in Israel. The woman really had no rights at all in the matter and everything depended upon the man and his whims. We can understand that marriage in Jesus’ time had fallen to a very low ebb and many women were reluctant to even get married. We should also mention that the plight of a divorced woman in Israel was dire at best. If she could not return to her father’s house, there was almost no way for her to earn a living in that society. It was very easy for her to be looked upon as an immoral woman. In most cases the dowry, which supposedly always belonged to the woman, would at least be returned to her. [7] “Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?’” Matthew 19:4-5 Jesus often shamed the Jewish leaders for their deficiency in biblical knowledge. Supposedly they were the masters of the subject but they often turned up woefully ignorant of important scriptures. The Pharisees wanted to talk about divorce and hopefully get Jesus embroiled with Herod, or else prove that he was transgressing the Law of Moses. Jesus did not talk about divorce but about God’s original plan for man and woman in the creation. We note here that God made only two gender categories, male and female. Today in our postmodern culture it is felt that people are like gods and that they can even change their genders if they wish. In 2016, the SOGI curriculum was introduced in Canada. SOGI means Sexual Orientation and Gender Identification. With the SOGI understanding sexual gender is thought to be fluid. When this course was introduced one little girl came home in tears saying, “Mommy, mommy, I don’t want to be a boy!” When the mother confronted the school she was told that she was a homophobe and a bigot. [8] What nonsense it is for us to think that we can actually change our genders! We would have to change every cell in our bodies to do so. The female carries an XX chromosome and the male carries an XY. Michael Foley says, “…physicians cannot alter this substructure no matter how much they alter the plumbing.” [9] Matt Walsh asks: “Why does our culture contort itself to justify and accommodate something that is so desperately absurd and so egregiously harmful to everyone involved?” [10] Our great plans never work out so well. Walsh says, “Most studies indicate that a full 40 percent of gender confused individuals attempt suicide.” [11] In God’s original plan the man would leave his father and mother and become joined to his wife (Gen. 2:24). We should note that in God’s intention, both husband and wife must leave their parents (cf. Eph. 5:31). Many are the marriages today that have ended up on the rocks because a wife would not fully leave her parents or a husband would not fully leave his. We can also pity the parents who encourage such things. The husband and wife are said to “be united” or to cleave to each other. Barnes says, “The marriage connection is the most tender and endearing of all human relations, more tender than even that bond which unites us to a parent…The word ‘cleave’ denotes a union of the firmest kind. It is in the original taken from gluing, and means so firmly to adhere together that nothing can separate them.” [12] The Hebrew word in Genesis 2:24 is debeq and it means to glue. If you want to buy glue in Israel today you must ask for debeq. When we see things from the beginning it puts them in a different light. France says, “To see divorce as man undoing the work of God puts the whole issue in a radically new perspective.” [13] Guthrie says, “A consummated union means such a deep relationship between the two partners ‘knowing’ each other (cf. Gn. 4:1, etc.) that they become one on the human level, corresponding to the oneness between Christ and the Christian (1 Cor. 6:16f.).” [14] Wiersbe comments: “Outside of marriage, sex becomes a destructive force; but within the loving commitment of marriage, sex can be creative and constructive… But marriage is God’s appointed way for a man and a woman to share the physical joys of sex.” He quips, “The only thing that was not ‘good’ about creation was the fact that the man was alone (Gen. 2:18).” [15] Wiersbe adds: “God’s original law knows nothing about ‘trial marriages.’ God’s law requires that the husband and wife enter into marriage without reservations…‘Group marriages,’ ‘gay marriages,’ and other variations are contrary to the will of God, no matter what some psychologists and jurists may say.” [16] “So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (19:6). What a divine mystery, that the married couple becomes one flesh! They are joined together. The Greek word for joined together is sunezeuxen. It pictures two people yoked together just as oxen were yoked to plough a field. [17] It is a serious thing when a couple ends their union. It is a serious thing when a counselor advises that a marriage be ended, or when a pastor unites the divorced parties into a new union, unless there is a biblical basis for the act. Guzik says, “The reason why a person who does not have a legitimate divorce commits adultery upon remarrying is because they are not divorced in the eyes of God… If God does not recognize the promise being broken, then it is not.” [18] “‘Why then,’ they asked, ‘did Moses command that a man give his wife a certificate of divorce and send her away?’” (19:7). The Pharisees were still stuck on the idea of divorce. Their custom had allowed them to almost casually put away one wife and take another one that pleased them better. We can only imagine the disaster and destruction their wantonness caused to the family and especially to the divorced wife. They simply had to write a certificate of divorce and put the wife away (cf. Mk. 10:4). This is an extremely important subject and we do not want to miss it. Matthew has already dealt with it briefly in 5:31-32. “Jesus replied, ‘Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning’” (19:8). Once again the Pharisees had fatally misunderstood the scripture. They were under the impression that Moses commanded divorce but Jesus made the truth known that Moses only allowed it. He suffered it or put up with it because the people’s hearts were so hard. “Divorce was not approved, but it was preferred to open adultery.” [19] Keener comments: “Jewish teachers of the law recognized a legal category called ‘concession’ something that was permitted only because it was better to regulate sin than to relinquish control over it altogether.” [20] Morris adds: “When Moses took note of the ills that could be done toward women and provided for divorce, he was giving the repudiated wives a little measure of protection. Until the husband gave a wife a ‘certificate of divorce’ she was still his wife…” [21] “I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery” (19:9). In Mark, Jesus is noted to expand his answer saying: “…Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery” (Mk. 10:11-12). With this broad stroke, Jesus destroys the idea of male dominance in marriage. He makes both parties equally responsible for preserving the union. We see here that Jesus provides one exception where divorce is permitted. That is in the case of sexual immorality. The Greek word used is porneia. In earlier times the word had the meaning of sex before marriage or fornication. By Jesus’ time the word had come to include almost all kinds of illegitimate sexual activity. [22] That would include homosexuality, bestiality and the like. [23] Jesus is very clear that such acts broke the marriage bond and were grounds for divorce. So we see that sexual sin or death are the only two things that break the marriage bond. When the gospel went out to Gentiles there began to be another ground for divorce. In 1 Corinthians 7:15, Paul gave the right of divorce to a marriage with an unbelieving partner, providing that partner abandoned his or her marriage commitment. Through the centuries and especially today, divorce and remarriage are very difficult social problems. Divorce is touching many people in the pews. In fact, there is hardly a family that has not been touched by some way with the problem. It is shocking today that divorce rates even among the clergy are increasing faster than any other profession. [24] Divorce, whether Christian or not works a terrible hardship on the divorced woman and the children. According to studies the standard of living for a divorced man goes up 42 percent in the first year after divorce while the standard of the woman and children drops 73 percent in the same period. [25] The disciples said to him, “If this is the situation between a husband and wife, it is better not to marry.” Matthew 19:10 The disciples had been influenced greatly by the lax marriage practices of the Pharisees and others. No doubt they admired and patterned themselves after these religious leaders just as people do today to their pastors and leaders. As we can see, “The disciples were full of Jewish notions.” [26] The disciples were therefore shocked at this teaching of Jesus. In light of it they thought it might be better not to marry at all. I well remember when my wife and I got married over 60 years ago. We grew up in the Bible Belt of the US and we were taught that marriage had to work. When we married we knew that there was no alternative so we had to make a go of it. However, we were madly in love and have remained that way throughout our union. In those days divorce was rare in our community. In fact, I can only remember one or two women who were divorced. So, the teaching of Jesus on divorce and remarriage is a stern teaching. Everyone will not accept it and a lot of Christians will not accept it. In the next verse Jesus seems to make allowance for this. “Jesus replied, ‘Not everyone can accept this word, but only those to whom it has been given’” (19:11). Barclay says, “…The teaching of Christ demands the presence of Christ; otherwise it is only an impossible – and a torturing ideal.” [27] Not every disciple is able to follow the Master’s great ideal. Some will fall short at this just as Christians often fall short of the Lord’s other teachings. It is good that we have a loving and forgiving God. Nevertheless, we should try our best with the Lord’s help to make a go of our marriages. “For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others— and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it” (19:12). Here Jesus gives a teaching that is strange for our age but was not strange at all to the age that heard him speak it. We might wonder just who or what is a eunuch? There were different classes of eunuchs. Some men were born without sexual organs (made eunuchs by God); others were deprived of the use of their organs through injury; others were made eunuchs by men. Still others forsook marriage for the service of God. [28] We would term the latter state as celibacy. Many eunuchs in the ancient world were made so that they could guard the harems of kings. Some pagan priests were also made eunuchs. In Israel, eunuchs were looked down upon and were excluded from the priesthood and from the people of God (Lev. 21:20; Deut. 23:1). In Israel, a man was not expected to be unmarried after the age of 20, with the exception that he could remain single for a time to study the law. If a young man did not marry he was considered as breaking the commandment to be fruitful and multiply. [29] In this passage it is clear that Jesus accepts the role of eunuchs. He looks at it not as a superior way of life but as a special vocation (cf. 1 Cor. 7:7). [30] Clearly, some men have had the gift and calling to live the celibate life. Jesus was called to that lifestyle and so was the Apostle Paul (1 Cor. 7:7-9). Blomberg says: “Only Matthew includes these verses…God has designed some people not to marry, but apparently not too many…If many Roman Catholics have overly exalted celibacy as an ideal, most Protestants have drastically undervalued it.” [31] Then people brought little children to Jesus for him to place his hands on them and pray for them. But the disciples rebuked them. Matthew 19:13 Guzik says, “It is marvelous that in the midst of Jesus’ teaching on marriage, parents brought their children to be blessed…This also shows us something remarkable about Jesus’ character. He was the kind of man that children liked, and children are often astute judges of character…” [32] Barclay reports how “George Macdonald used to say that no man could be a follower of Jesus if the children were afraid to play at his door. Jesus was certainly no grim ascetic, if the children loved him.” [33] Apparently, it was a Jewish custom to bring children to the rabbis and elders so that they could lay their hands on them and bless them (cf. Gen. 48:14ff.). [34] Somehow the disciples were not in tune with this custom and they apparently thought it was beneath the dignity of the Master to deal with children. We should note that there is no thought in this verse concerning baptism of children or of their salvation. [35] “Jesus said, ‘Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.’ When he had placed his hands on them, he went on from there” (19:14-15). We see this section repeated in Mark 10:13-16 and in Luke 18:15-17. The disciples were a little slow getting the message, since Jesus had taught already on the importance of children in 18:2-4. Mark tells us that Jesus was indignant with the disciples over their attitudes and actions (Mk. 10:14). We have seen how Jesus raised the status of women in the ancient world. Here and in other places he also raised the status of children. Jesus thought it worthwhile to take time out of his busy ministry and bless these little ones. Just then a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” Matthew 19:16 Here it is mentioned only that a man came to Jesus, but in Luke 18:18, we learn that he was in fact a ruler of the people. Later in verse 20, we will learn that he was young, and in verse 22, we will learn that he was exceedingly rich. In Mark and Luke, Jesus is addressed as “Good teacher” (Mk. 10:17; Lk. 18:18). Jesus replies to that salutation, “Why do you call me good?” Here the young man focuses on what good thing he must do. It seems the emphasis of the man was on “good.” We will see that he had a completely false understanding of what was really good. Barker and Kohlenberger say, “…Many Jews believed that a specific act of goodness could win eternal life.” [36] It seems that the young man fell into the age-old trap of thinking that he could do something to gain eternal life. France says that this, “…reflects the common assumption that it is to be found by what I must do rather than by what I am.” [37] Mark in 10:16 notes that the young man did one thing right. He came and knelt at the feet of Jesus. “‘Why do you ask me about what is good?’ Jesus replied. ‘There is only One who is good. If you want to enter life, keep the commandments’” (19:17). In Mark and Luke the question of Jesus is “Why do you call me good?” (Mk. 10:18; Lk. 18:19). This question has created a lot of debate over the years. It possibly relates to the fact that in Jewish writings there were almost no examples of a Jewish teacher being addressed as “good.” [38] The underlying reason for Jesus’ retort probably lies in the fact that he wanted to correct the young man’s concept of good and how it is attained. Morris comments, “Jesus was bringing home to the inquirer the fact that he was not using his words carefully enough…” [39] Strangely, Jesus instructed the man to keep the commandments if he wished to enter into eternal life. It seems that Jesus brought up this subject only to show him his need of a Savior. [40] Paul would later say, “Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Rom. 3:20). All the commandments were like a mirror or an x-ray, revealing to humanity its sin. Paul went on to say that people are justified not by the works of the law but by their faith in Jesus (Rom. 3:28; Gal. 2:16). Wiersbe says, “Jesus did not introduce the law to show the young man how to be saved, but to show him that he needed to be saved.” [41] “‘Which ones?’ he inquired. Jesus replied, ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, honor your father and mother,’ and ‘love your neighbor as yourself’” (19:18-19). It is interesting that Jesus lists commandments from the second half of the Decalogue. While the first half deals with people’s relationship to God, the second half deals with their relationship with one another. [42] It is also interesting that Jesus did not mention the last command, that we should not covet (Exo. 20:17), while this was the one command that the young man was obviously breaking. [43] We note here that Jesus added a commandment, to love one’s neighbor as oneself (Lev. 19:18). This command was literally a summation of the second half of the Decalogue. [44] “‘All these I have kept,’ the young man said. ‘What do I still lack?’” (19:20). The young man claimed that he had kept all the commandments but at the same time he was aware that he lacked something. Tasker says, “There is much wealth in his house, but leanness in his soul.” [45] Morris says, “Without being able to put it all into words, he knew that his spiritual makeup was defective, and he was looking to Jesus to show him how to put it right.” [46] As we have mentioned, the law was given so that humanity could realize its sinfulness. It was like an x-ray as we have said. No one was ever able to keep the law. The law is perfect and we are imperfect (Psa. 19:7). Peter later sums it up for us saying that the law was yoke that neither they nor their fathers could bear (Acts 15:10). Clearly, this young man had an argument with God. God says, “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (Psa. 14:3). What the young man lacked was a first-hand knowledge of God and a saving relationship with Jesus. It was his great moment of opportunity for he was standing in the presence of the Savior. It actually seems like the Master wanted this man to be one of his disciples. It is said that the Lord loved him (Mk. 10:21). “Jesus answered, ‘If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me’” (19:21). The word “perfect” often throws us a bit. We are inclined to think of spiritual perfection or sinlessness, but this is not the meaning. The Greek word telios or “perfect” can be translated “mature” or “full-grown.” [47] It also can be translated “complete.” The man was not mature or complete for he was obviously covetous as we shall immediately see. We are not to think here that Jesus wanted all his followers to be homeless and penniless. Some rich people followed him like Joseph of Arimathea and Nicodemus. Mary owned a big house in Jerusalem (Acts 12:12) and Philip owned another one in Caesarea (Acts 21:8). They were never required to sell their houses. [48] Jesus required this young man to sell-out everything, give it all to the poor, and then come and follow him. His money was his master and Jesus knew that a man could not serve God and money (6:24ff.). This might cause us to wonder about how we can fulfill this command today. On one occasion Paul gave teaching about this saying: “What I mean, brothers and sisters, is that the time is short. From now on those who have wives should live as if they do not; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away (1 Cor. 7:29-31). Glover remarks, “…He who chose Calvary for himself is apt to prescribe sacrifice to others.” [49] “When the young man heard this, he went away sad, because he had great wealth” (19:22). Wiersbe says of this young man that he “may be the only man in the gospels who came to the feet of Jesus and went away in worse condition than when he came.” [50] His walking away from Jesus is surely one of the saddest pictures in the whole Bible. The ancient scholar Jerome says of him, “He who declared that he had observed all the commandments had already yielded to the power of riches from the very outset.” [51] Jesus simply asked him to do something to uphold the law, but because he was covetous he was not able to do it. [52] Then Jesus said to his disciples, “Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven.” Matthew 19:23 Just as he did in the case of marriage and divorce Jesus now also does in the case of worldly riches. He demands a drastic paradigm shift in the thinking of his followers. For ages in Judaism, worldly wealth was considered a blessing of God and a hallmark of the righteous (Job 42:10; Psa. 112:3; Psa. 128:1-2; &Isa. 3:10). Many great men of God in the Old Testament, like Abraham, Isaac, Jacob, Job and David were all rich. Now Jesus warns his disciples regarding riches, or at least regarding those who trust in riches or love riches. In the infancy of the nation God taught them with rewards and punishments, like we would teach our children today. But now Israel was coming into maturity and it was important to understand that wealth and riches were no indication of true righteousness. [53] In fact, the teaching of Jesus and of the New Testament states plainly that wealth and riches are often a hindrance to the kingdom of God. (Mk. 10:24; 1 Tim. 6:9-10, 17; Rev. 3:17). Riches shackle a person to earth as it is said in 6:21: “For where your treasure is, there your heart will be also.” It is perhaps for such reasons that the gospel most generally attracts the poor of all nations rather than the rich and influential. [54] The poor are often more needy and open to the Lord’s help. The Bible says that the rich man’s wealth is his defense and hope: “The wealth of the rich is their fortified city; they imagine it a wall too high to scale” (Prov. 18:11). Money is certainly a mixed blessing and can often become a curse. It is said that St. Francis of Assisi once visited the Pope while he was in the midst of counting the Vatican treasures. The Pope was said to have remarked to him, “We can hardly say with the Apostle ‘Silver and gold have we none.’ Francis is said to have replied, “Yes, Holy Father, I suppose we can hardly say either, ‘Rise up and walk.’” [55] Osborne says, “Most Christians in the Northern Hemisphere simply do not believe Jesus’ teaching about the deadly danger of possessions…” [56] Even the poorest Americans are rich when compared to people in other countries. We are often not too eager to share our wealth with the unfortunate. “Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (19:24). Once more Jesus is using a humorous Oriental over-statement for shock effect. This was likely a saying or adage that was used in that era. The camel was the largest animal known in Israel and the eye of a needle was the smallest opening known. For a camel to go through the eye of a needle was an impossibility of all impossibilities. This saying no doubt provoked laughter for Jesus’ hearers. Some scholars have suggested that there was a small gate in Jerusalem that was called “the eye of the needle.” At that gate a person could squeeze through but a camel certainly could not follow. Morris says that this story is “wrong-headed” and misses the humor and the serious point that Jesus is trying to drive home. [57] “When the disciples heard this, they were greatly astonished and asked, ‘Who then can be saved?’” (19:25). Clearly, the disciples were stunned and dumbfounded. Hundreds of years of their theology had just gone down the drain. They had always been taught that to be spiritual was to be blessed and even to be wealthy. It was good Jewish tradition. [58] They now seriously wondered if anyone could be saved. “Jesus looked at them and said, ‘With man this is impossible, but with God all things are possible’” (19:26). Jesus welcomed this bewildered disciples into the kingdom of the impossible. They would learn to live there and make it their home. Peter answered him, “We have left everything to follow you! What then will there be for us?” Matthew 19:27 Peter’s question at first sounds a little selfish, but he does conclude it with “for us,” thus including all the disciples. Paul will later answer this question: “But just as it is written, ‘Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him’” (1 Cor. 2:9 NET). “Jesus said to them, ‘Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). It is clear in the Bible that the authority and rule over the earth that was lost in Adam will be fully recovered in Christ (Acts 3:21; 1 Cor. 15:22, 45). This will begin with the Millennial Reign of Christ and will continue through eternity. In the Millennium the disciples will sit on thrones and rule over God’s nation of Israel. They will rule on behalf of Christ. [59] We must not think that this rule will be limited to the apostles. Let us look at one of the most neglected verses in the Bible. Heaven proclaims concerning the redeemed of God: “You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (Rev. 5:10). Quite simply, Christians will reign on this earth with Christ. We have been deceived into thinking that we somehow reign in heaven with Christ. We must remember that the Bible is geo-centered. The earth will be totally redeemed and in that process, we the redeemed will rule with Christ on this earth. This is exactly what Jesus was talking about when he said, “Blessed are the meek, for they will inherit the earth” (Matt. 5:5; cf. 13:43). Jesus speaks here of the renewal or regeneration of the world. It is like a new creation. The Greek word is palingenesiāi, and it means the new birth of the world. [60] In that new world Jesus will sit on his glorious throne. In that new world Christians will judge (or rule) the world with Christ. Indeed Christians will even judge the angels (1 Cor. 6:2-3). [61] “And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life” (19:29). It would be well for us to look at what Mark has for this verse: “‘I tell you the truth,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life” (Mk. 10:29-30). We must not miss the fact that our blessings for the righteous will be accompanied by persecutions. In our poor attempts at discipleship my wife and I have experienced this promise of Jesus coming true in our lives. In order to work for the Lord in Israel for sixteen years we had to give up a nice home, leave behind our three maturing children, leave our aging parents, our many friends, our business, and a host of other things. The departure was heartbreaking. However, over the many years we have lived in luxurious homes in Jerusalem and the Galilee. We have had many other wonderfully nice homes opened up to us as we have traveled and ministered. We have grown very close to many brothers and sisters in the Lord and many mothers in the faith. Often these spiritual relationships have become even more precious than some of our own blood relationships. We have a new family of faith now that stretches around the world. God has not given us fields but he has given us the bountiful produce of many fields, a bounty for which we did not have to labor. For example, the benevolent Galilee farmers used to regularly dump mangoes, grapefruit and other produce in the yard of our study center. He has taught us that the use and enjoyment of wealth is far more advantageous than the ownership thereof. Those who own wealth must concern themselves with it and often worry about the wealth they own. We have no such worries, only blessings. “But many who are first will be last, and many who are last will be first” (19:30). This axiom will be repeated in 20:16. No doubt it is one of heaven’s great principles. This truth turns upside down the revered standards of this world. People crowd in and climb over others to gain success but that does not work in the kingdom of heaven. I have often taught that if there is a struggle in the church today it should be a struggle over who sits in the lowest seat. 1. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 19:1-2. 2. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 87. 3. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 963. 4. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 282. 5. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 87. Utley adds regarding “testing Him.” “This term (peirazō) had a negative connotation of ‘testing with a view toward destruction.’” (Utley, v. 19:3). 6. Barclay, The Gospel of Matthew, Vol. 2, vs. 19:1-9. 7. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 368. 8. Christian Broadcasting Network (CBN). http://www1.cbn.com/cbnnews/world/2018/january/mommy-mommy-i-dont-want-to-be-a-boy-little-girls-reaction-to-radical-sex-ed-program-says-it-all 9. Michael P. Foley, The Politically Incorrect Guide to Christianity (Washington DC: Regenry Publishing, 2017), p. 77. 10. Walsh, The Unholy Trinity, Blocking the Left’s Assault on Life, Marriage, and Gender, p. 161. 11. Ibid., p. 159. 12. Barnes, Barnes’ Notes on the New Testament, Matthew, vs. 19:4-6. 13. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 284. 14. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 840. 15. Wiersbe, The Wiersbe Bible Commentary, NT, p. 56. 16. Ibid. 17. Guzik, Matthew, Enduring Word, vs. 19:4-6. 18. Ibid., vs. 19:7-9. 19. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 371. 20. Keener, The IVP Bible Background Commentary, New Testament, p. 96. 21. Morris, The Gospel According to Matthew, p. 483. 22. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 88. Morris expands: “But the term was used more widely than that and came to signify irregular sexual unions of all kinds…except for marital unfaithfulness.” (Morris, p. 483). 23. Utley, Free Bible Commentary, Matthew, v. 19:9. 24. Charles Colson with Ellen Santilli Vaughn, The Body: being a light in the darkness (Dallas: Word Publishing, 1992), p. 304. 25. Michael &Denney, Twice Adopted, p. 46. 26. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 19:10. 27. Barclay, The Gospel of Matthew, Vol. 2, vs. 19:10-11. 28. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 963. Barclay adds: “… One of the tragedies of the early Church was the case of Origen. When he was young he took this text quite literally and castrated himself, although he came to see that he was in error.” (Barclay, vs. 19:10-12). 29. Guzik, Matthew, Enduring Word, v. 19:3. 30. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 840. 31. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 294. 32. Guzik, Matthew, Enduring Word, vs. 19:13-15. 33. Barclay, The Gospel of Matthew, Vol. 2, vs. 19:13-15. 34. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 89. 35. Wiersbe, The Wiersbe Bible Commentary, NT, p. 59. 36. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 89. 37. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 288. 38. Morris, The Gospel According to Matthew, p. 490. 39. Ibid., p. 489. 40. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 19:17. 41. Wiersbe, The Wiersbe Bible Commentary, NT, p. 59. 42. Barclay, The Gospel of Matthew, Vol. 2, vs. 19:16-22. 43. Wiersbe, The Wiersbe Bible Commentary, NT, p. 59. 44. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 963. 45. Quoted in France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 289. 46. Morris, The Gospel According to Matthew, p. 491. 47. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 378. 48. Coffman, Coffman Commentaries on the Old and New Testament, v. 19:21. 49. Quoted in Morris, The Gospel According to Matthew, p. 491. 50. Wiersbe, The Wiersbe Bible Commentary, NT, p. 200. 51. Oden, gen. ed., Ancient Christian Commentary on Scripture, New Testament II, 52. Wiersbe, The Wiersbe Bible Commentary, NT, p. 201. 53. Ibid., p. 60. 54. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 299. 55. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 19:23-30. 56. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 380. 57. Morris, The Gospel According to Matthew, p. 493. Osborne enhances: “…the Greek word refers to a needle that is used with thread…” (Osborne, p. 381). 58. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 300. 59. Keener, The IVP Bible Background Commentary, New Testament, p. 98. Morris adds: “Judging is sometimes used in the sense of ruling, and we cannot rule out such an understanding of the present passages.” (Morris, p. 496). 60. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 19:28. 61. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 301. For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. Matthew 20:1 Matthew continues with Jesus’ teaching on the kingdom of heaven, which he often substitutes for the kingdom of God. This parable is a picture of the grape harvest in Israel. Grapes ripened near the end of September and it was imperative to get the harvest out of the field before the winter rains set in. [1] In Israel the wonderful red, black and purple grapes for the table are usually available even into the early winter. However, the grapes for making wine needed to be harvested before the rains. Wine growers tell us that to make good wine the grapes need sunlight. If rain falls on wine grapes, they take on moisture which dilutes the flavor and the delicate sugar/acid balance that is necessary. If there is too much rain the grapes swell and even split, which induces spoilage and mold. [2] With this we can understand the urgency felt by the farmer, as the little clouds began to be seen in the otherwise clear summer skies. There was no time to waste, so he went out early to hire workers. The day laborers were the lowest class of workers. They were even lower than slaves because slaves often were regarded to some extent as being part of the family. Day workers were always in a perilous position and their families were very often in danger of starvation. The work-day was generally from sunrise at 6:00 AM. to sunset at 6:00 PM. [3] Fortunately, they did not have to work into the night since there was no way to light the fields. The market-place worked as a sort of labor exchange. Men needing work stood around waiting for a work opportunity. The fact that laborers were still standing around at the eleventh hour (5:00 PM) indicated how desperately they needed work to feed their hungry families. [4] We must pause here and note that in Jewish thought the vineyard is a prophetic picture of the nation of Israel (Isa. 5:1-7). [5] God had planted Israel as his vine and he had done everything possible to insure that the nation would produce holy fruit for him. Sadly, over the centuries Israel had failed the task (cf. Jer. 2:21; 12:10; Psa. 80:8-13). To illustrate his concern for the nation, God appears not only as a farmer but in other parables he appears as a king, a father, and even as a judge. [6] “He agreed to pay them a denarius for the day and sent them into his vineyard” (20:2). The wage of a denarius a day was the average daily pay for a worker or a soldier. [7] It seems very important for this parable that these first workers had a contract with the employer. The later workers did not. This fact undoubtedly has significance for Israel, who also in a sense had a contract with God (Lev. 18:5). [8] They would labor for the Lord in his vineyard but others (Gentile believers) would at last come on the scene and be blessed more than the Jews by the grace of God and by their faith. “About nine in the morning he went out and saw others standing in the marketplace doing nothing. He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right’” (20:3-4). We note again here that the farmer was very anxious to get his grape harvest out before the rains. Therefore, he went back to the market at the third hour or 9:00 o’clock in the morning looking for additional workers. Morris says, “The day was divided into twelve parts, each called an hour…in the absence of anything equivalent to our watches and clocks to measure time accurately…” [9] He found others there and sent them into his harvest. He agreed only to pay them what was right. In other words, there was no contract. These workers were anxious to earn some money for their families so they were willing to trust the farmer for fair wages. [10] In a real sense we live today in the midst of a great spiritual harvest. The evangelist and Bible teacher David Reagan notes: “In 1900, there were only 10 million Christians in Africa. Today, there are more than 350 million. Latin America is being swept by revival. In China, 25,000 people per day are accepting Jesus as their Savior. Among Muslims, more have been converted to Jesus in the last 20 years than in the previous 1,000 years.” [11] We must wonder where is the urgency of the modern and postmodern church to win souls as this harvest is in full swing. I remember as a farm boy on the hot fall days we could go into the soybean field and hear the over-ripe soybeans popping out and falling to the ground. That caused us get in to action with the harvest. “So they went. ‘He went out again about noon and about three in the afternoon and did the same thing” (20:5). This farmer was obviously very nervous about getting his crop out. This picture reminds us of another noontime scene when Jesus at the well spoke with the Samaritan woman about her salvation. The disciples had gone into town to buy lunch. When they returned, Jesus told them to look at the fields which were white unto harvest (Jn. 4:35). True to his words, the Samaritans came to the Lord in great numbers that day. “About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’ ‘Because no one has hired us,’ they answered. ‘He said to them, “You also go and work in my vineyard”’” (20:6-7). This was an eleventh hour call for laborers since it was about 5:00 PM. Spiritually speaking we today are probably living in the eleventh hour. The time is very short to gather in the spiritual harvest. Even at this late hour, there is a reward for those who go into the fields of God and labor (Jn. 4:36). “When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first’” (20:8). Day laborers were customarily paid at the end of each day according to the Lord’s instructions in Leviticus 19:13. [12] Actually, there are several other scriptures where we see this instruction (cf. Deut. 24:15; Job 7:2; Mal. 3:5; Jas.5:4). To pay the last workers first was an unusual way of handling things. Beare went so far as to entitle this story “The Eccentric Employer.” [13] We cannot help but note that this parable is closely connected with the previous chapter and with the question Peter had asked (19:27ff.). Jesus had replied to him that the first would be last and the last first. [14] “The workers who were hired about five in the afternoon came and each received a denarius” (20:9). We can imagine the shock and pleasant surprise these workers had as they received full pay for the full day, although they had worked only an hour. We must stop and meditate on this strange action of the farmer. Why would he do such a thing? Morris says, “It can scarcely be due to a desire to be rid of money!…” [15] The thing that becomes obvious here is that the farmer was exceedingly generous. He no doubt felt sorry for the workers who had large hungry families to feed. How all this compares to God and his great mercy and generosity to all of us! [16] There is surely a lesson in this parable for our churches today. Barclay in comparing older Christians to younger ones says, “You must not claim a special honor and a special place because you were Christians before they were…In the Christian Church seniority does not necessarily mean honor.” [17] We may look at some outstanding Christian and suppose that their reward will be really great in heaven. God may decide that their reward is the same as ours. God does not grade as we do, and by the way, he does not really grade on the curve. We must remember that God looks on the heart and not on outward things (1 Sam. 16:7). Barclay comments: “It means that no matter when a man enters the kingdom, late or soon, in the first flush of youth, in the strength of the midday, or when the shadows are lengthening, he is equally dear to God…Sometimes a man dies full of years and full of honor, with his day’s work ended and his task completed. Sometimes a young person dies almost before the doors of life and achievement have opened at all. From God they will both receive the same welcome, for both Jesus Christ is waiting, and for neither, in the divine sense, has life ended too soon or too late.” [18] Also, we cannot miss the fact that at a later time this parable would apply to Gentile people coming into the church. Many of them would come in late, perhaps many centuries later, but the reward of salvation would be the same. [19] “So when those came who were hired first, they expected to receive more. But each one of them also received a denarius” (20:10). In their eagerness for pay they had probably forgotten that they had made an agreement with the farmer. They began to expect that they would receive a lot more. [20] People who bargain get what they bargain for. People who trust the Owner get more. This is the way it works in the kingdom of God. Commentators have noticed how closely this parable relates to that of the Prodigal Son. France comments on: “the similarity of this parable to that of the Prodigal Son, which is also structured around the contrast between the one who receives (and deserves) fair treatment and the one who deserves nothing but is given everything, and the jealousy which results.” [21] When they received it, they began to grumble against the landowner. “These who were hired last worked only one hour,” they said, “and you have made them equal to us who have borne the burden of the work and the heat of the day.” Matthew 20:11-12 In this verse we see an example of what the ancients called “the evil eye.” It was a common idiom referring to jealousy (cf. Deut. 15:9; 1 Sam. 18:9; Prov. 28:22). [22] We all understand the system of law but the system of grace is often foreign to us. These early workers did endure the heat. In Israel the early part of the day until afternoon can be oppressively hot and still. In the afternoon a cool Mediterranean breeze often blows. Barclay comments: “The first came to an agreement with the master; they had a contract; they said, ‘We work, if you give us so much pay.’ As their conduct showed, all they were concerned with was to get as much as possible out of their work. But in the case of those who were engaged later, there is no word of contract; all they wanted was the chance to work and they willingly left the reward to the master.” [23] Barclay continues: “Many a man in this world, who has earned great rewards, will have a very low place in the kingdom because rewards were his sole thought. Many a man, who, as the world counts it, is a poor man, will be great in the kingdom, because he never thought in terms of reward but worked for the thrill of working and for the joy of serving. It is the paradox of the Christian life that he who aims at reward loses it, and he who forgets reward finds it.” [24] We cannot overlook the legal relationship Israel had with God. In a sense they had contracted to work in his vineyard. Unfortunately, they did not keep their end of the legal agreement. After Israel fell and their temple was destroyed, millions of Gentiles came on not in a legal sense but by the grace of God and by faith in Jesus the Messiah. They will receive a full reward although they did not bargain with God so to speak. “But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you” (20:13-14). Barker and Kohlenberger say, “God’s great gifts, simply because they are God’s, are distributed, not because they are earned, but because he is gracious.” [25] We had all best leave the matter of rewards up to God for he knows best. Some saints have borne the heat and burden of the day while others may have converted later in life and escaped all this difficulty. So far as our relationship with God is concerned we are on the same level. [26] Again, we must leave the reward business up to God. “Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?” (20:15). Morris says that it, “seems better to interpret the parable as putting emphasis on the truth that God acts in grace toward us all.” [27] We can never think that we earn anything from the Lord, even if we do have some sort of contact with him. Morris notes: “The parable emphasizes the place of grace (eleven twelfths of what the last comers received was unearned!).” [28] Here we might think of that old hymn written by Augustus Toplady in 1776: Rock of Ages, cleft for me, Let me hide myself in Thee… Nothing in my hand I bring, Simply to the cross I cling. [29] “So the last will be first, and the first will be last” (20:16). Once again the Lord returns to the theme mentioned in the previous chapter (19:30). Spurgeon the great preacher said about this: “…If any brother shall be greatly honored of God, I feel honored in his honor. If God shall bless your brother, and make him ten times more useful than you are, then you see that he is blessing you — not only blessing him, but you. If my hand has something in it, my foot does not say, ‘Oh, I have not got it!’ No, for if my hand has it, my foot has it; it belongs to the whole of my body.” [30] Pett says, “Thus the idea that ‘the last will be first, and the first last’ warns against presumption when we are dealing with someone who is the very opposite of all our reasoning, because he does not think in terms of what we deserve, but in terms of love.” [31] Now Jesus was going up to Jerusalem. On the way, he took the Twelve aside and said to them, “We are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!” Matthew 20:17-19 We have seen through much of Matthew that Jesus was determined to go up to Jerusalem, regardless of what was destined to happen to him there. In Mark 10:32, we read that the disciples were amazed as Jesus was walking ahead of them, for they themselves were afraid. No doubt the crowds were very thick, for the Passover was approaching. He therefore took his disciples aside, away from the crowds, and began to explain what would happen to him in Jerusalem. This is normally called the third prediction of his Passion, however, if we look closely, we will discover that there were actually four predictions (16:21; 17:12, 22-23). [32] This is now a very precise and full prediction, mentioning things that he had not made clear before. The Lord makes it very plain that he will be handed over to the chief priests and the scribes, or teachers of the law and will be condemned to death by them (cf. Isa. 50:6; 53:7-8). The preacher Spurgeon notes that he said this in the hearing of the one who would betray him. [33] Here we have the first mention of Jesus being turned over to the Gentiles and being crucified by them. [34] Of course, the Jews had no authority to execute anyone (Jn. 18:31). As a part of his execution Jesus would be mocked and flogged. Barclay says, “few tortures in the world compared with the Roman scourge.” [35] All these sufferings of Jesus were long before mentioned in Isaiah 53:1-12 and Daniel 9:26-27. A Roman citizen could not be crucified. It was rather reserved for slaves, criminals and any other despised people. [36] Luke records: “they will flog him and kill him. On the third day he will rise again. The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about (Lk. 18:33-34). We can guess that some things had to be partially hidden lest the devil would try to interfere with the vast and mysterious plan of redemption. We can see the great wisdom of God in choosing the path of meekness and suffering. Satan had chosen the path of pride and vainglory and for that he was cast down. Satan could not have been defeated had Jesus chosen the path of pride and military victory, like Israel and her leaders had imagined. Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. Matthew 20:20 The mother of Zebedee’s sons is thought by many commentators to be the sister of Mary, the mother of Jesus. This would make Jesus, John and James cousins. That would seem to make sense because they worked together in a joint business. It is thought that the mother’s name was Salome, a devout follower of the Lord (Matt. 27:56; Mk. 15:40; Jn. 19:25). [37] There were at least three Marys who were associated with Jesus so the names can be a little confusing. Perhaps Salome also had the additional name of Mary. We note here that Salome did come and kneel before the Lord and this was commendable. It is entirely possible that she was urging family claims upon Jesus. While the brothers are in the background, the Greek participles are feminine, indicating that Salome was indeed leading in this request. [38] “‘What is it you want?’ he asked. She said, ‘Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom’” (20:21). While their mother was making the request, we are told that the two sons were nearby and that Jesus could address them as well as her. Morris says of this meeting, “It shows a complete failure to understand the essential thrust of Jesus’ teaching.” [39] In spite of all that Jesus had taught, both mother and sons were looking toward an earthly kingdom, just like the leaders of Israel and like almost everyone else in the country. They did not understand the Jesus principle of gaining victory by being a suffering servant and giving his life to redeem the nation. As Barclay says, “they were thinking of personal success without personal sacrifice.” [40] Barclay continues: “If you wish to be great,’ he says, ‘be a servant; if you wish to be first of all be a slave.’ Here is the Christian revolution; here is the complete reversal of all the world’s standards. A complete new set of values has been brought into life.” [41] It was a positive thing that the two disciples seemed to have believed Jesus’ promise about sitting on thrones (19:28). They just failed to understand the pathway to the thrones that Jesus had promised. The pathway was to be one of suffering, sorrow and serving. It was a pathway that Satan would never be able to understand or defeat. Some commentators have wondered if the two disciples got their idea of preeminence because of the fact that Jesus snubbed Peter in 16:23, and rebuked him in 19:30. Perhaps they thought there was a chance of taking over his position because of his bumbling. [42] Nevertheless, it was a purely misguided attempt and it would cause much misgiving among the other disciples. “‘You don’t know what you are asking,’ Jesus said to them. ‘Can you drink the cup I am going to drink?’ ‘We can,’ they answered” (20:22). The “cup” as mentioned in scripture often signified affliction, judgment and even punishment (cf. Psa. 75:8; Isa. 51:17-23; Jer. 25:15-28; 49:12; 51:7; Lam. 4:21-22; Ezek. 22:31-34; Hab. 2:16; Zech. 12:2; Rev. 14:10; 16:19; 17:4, 18:6). [43] Clarke asks, “You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.” [44] “Jesus said to them, ‘You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father’” (20:23). Jesus well knew that they would all drink from his cup eventually (cf. Mk. 10:39-40). James the brother of John was first to become a martyr in AD 44 (Acts 12:2). Tradition claims that all the disciples with the exception of John eventually died as martyrs. It is said that Peter was crucified in Rome, but he felt unworthy of dying as his Master and requested to be crucified upside down. John lived to a very old age and died a natural death at the end of the century, after having suffered a grueling exile on the Isle of Patmos (Rev. 1:9). They would find that suffering was the price of greatness. [45] “Their knowledge of the kingdom and of what following Jesus meant would be considerably enlarged, and that in the not-too-distant future.” [46] The Lord was certainly able to bestow rewards (Matt. 25:31-40; Jn. 5:22-30). However, the decision about who would sit on his right and left hand in glory was one that would be made by the Father in Heaven. “When the ten heard about this, they were indignant with the two brothers” (20:24). Utley suggests that the other disciples were angry because they had not thought of the idea first. [47] It is very clear that all the disciples had not learned the idea of service, sacrifice and humility, that were so much a part of Jesus’ life and ministry. They were behaving no better than the despised Gentile rulers who lorded it over their people. [48] Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them.” Matthew 20:25 The disciples had many examples of Gentile rulers who cared little for their subjects and who spent their days in unbelievable luxury. The whole Herod family was a perfect example of such rulers. James and John may have been thinking of this kind of authority because it was virtually all they had ever seen. However, it was far removed from the way things would be done in the kingdom of heaven. Instead of lording, there would be serving; instead of receiving there would be giving. The Bible does say, “…humility comes before honor” (Prov. 18:12b). “Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave— just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (20:26-28). It is interesting how some in the world have learned the importance of serving others. The businessman, Rabbi Daniel Lapin says: “Ancient Jewish wisdom shows us that the only route to wealth is in serving other human beings.” [49] He continues: “Earning a living requires making money, not taking money…Profit comes from connecting with God’s other children and serving them. We were in fact, created for this very purpose – to connect with one another…Money is what comes to us when we focus on serving all God’s other children.” [50] If the principle of serving is true in the secular world it is profoundly true in the spiritual world. Jesus came to earth as the Suffering Servant. We can read about this mission in the important Servant Songs of Isaiah (Isa. 42:1-9; 49:1-13; 50:4-11; and especially 52:13 – 53:12). Israel’s leaders were ignorant of these songs but they spell out the ministry of Jesus exactly. Unfortunately, Israel still neglects all these critically important scriptures. In Isaiah, the servant says, “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting” (Isa. 50:6, cf. Mt. 27:26-30). In the final song of Isaiah 52:13-53:12, we read that the servant will suffer and die for the sins of his people (53:5); that he will be led like a lamb to the slaughter (v. 7). Surprisingly, we see that all this was in the Lord’s will (v.10). It is interesting that the early followers had finally learned to call themselves servants or slaves of the Lord Jesus (e.g. Rom. 1:1; Eph. 3:7; 6:21; Col. 1:7; Jas. 1:1; Rev. 1:1). Wiersbe sighs, “…It is sad to note in the church today that we have many celebrities, but very few servants.” [51] Jesus came to earth walking the path of lowliness and humility. Unfortunately, in the ancient world humility was regarded more as a vice than as a virtue. [52] Humility was looked upon as a thing belonging to slaves and to the dispossessed. It took the disciples some time to get over these pagan ideas. Osborne says, “Because Jesus willingly took the lowest place, God gave him the highest seat in God’s kingdom.” [53] In Philippians 2:9-11 we read: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” We read in this passage that Jesus came to give his life as a ransom for sinners. The Greek word used for ransom is lutron. Robertson says of it: “The word translated ‘ransom’ is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves.” [54] Obviously, we were all slaves of sin but Jesus has set us free. There has been a great and lengthy discussion among scholars as to whom the ransom was paid. The ancient church father Origen thought the ransom was paid to the devil. [55] More recent writers have totally discounted this idea. While we cannot say clearly that the ransom was paid to God, it is obvious that the shed blood of Jesus did something to satisfy the legal requirements so that believers could become acceptable to God. It was Jesus who bore the iniquities of humanity (Isa. 53:11-12). He did something for us that we could never have done for ourselves. The Bible says, “you were bought at a price. Therefore honor God with your bodies” (1 Cor. 6:20). As Jesus and his disciples were leaving Jericho, a large crowd followed him. Matthew 20:29 Jericho was a tropical resort city 846 ft. (258 m.) below sea level. The off-duty priests and temple workers from Jerusalem made it their winter headquarters. Also, King Herod built a resort palace there, where he finally died of a terrible disease. It was a city often visited by the prophets Elijah and Elisha. In fact, it was Elisha who miraculously purified the polluted well at the city (2 Ki. 2:19-22). The city was about 19 miles (30 km.) northeast of Jerusalem, but it was a steep uphill climb to over 2400 feet (731 m.) above sea level to get to Jerusalem. Since it was Passover time, large crowds were assembling in Jericho for their climb up to Jerusalem. No doubt many priests and Levites, who were lodging in the city, were mingling with the crowds. It is noted here that Jesus was about to leave the city. This seems on the surface to conflict with both Mark and Luke who tell us that Jesus was drawing near to Jericho (Mk. 10:46; Lk. 18:35). This problem is likely solved by the fact that there were actually two cities of Jericho. There was the ancient city which had been overthrown, but there was a new city built by King Herod. [56] The new addition closer to the mountains contained Herod’s resort. Jesus may have been somewhere in between when he encountered the blind men. [57] “Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, ‘Lord, Son of David, have mercy on us!’” (20:30). There is another problem that confronts us here. Mark and Luke mention only one blind man, while Matthew mentions two. Mark even names the one as Bartimaeus (Mk. 10:46). Calvin says, “it may rather be conjectured with probability, that at first one blind man implored the favor of Christ, and that another was excited by his example, and that in this way two persons received sight.” [58] It seems very likely that Bartimaeus was the vocal one who attracted all the attention and the other two Synoptic writers focused only upon him. The blind men shouted out at the top of their voices “Lord, Son of David, have mercy on us!” These helpless men well knew that opportunity does not often knock twice. Actually, Jesus would never pass that way again. They seemed to have some understanding of Jesus as the Messiah and Son of David (Psa. 89:3-4; 132:11-12). How ironic that the town was filled with priests and Levites who could not, or would not, see what the blind men saw. Osborne points out: “…There are no healings of the blind in the Old Testament; the Jews believed that such a miracle would be a sign that the messianic age had begun (Isa. 29:18; 35:5).” [59] “The crowd rebuked them and told them to be quiet, but they shouted all the louder, ‘Lord, Son of David, have mercy on us!’” (20:31). These men were desperate for help. The life of a blind in the ancient world was terrible. About the only way they could earn a living was to beg beside the road. Of course, at festival times it was more profitable than normal because the pilgrims were headed to a holy festival and were no doubt in a good mood. The blind men would not hear the rebuke of the crowd but shouted out with all their might. “Jesus stopped and called them. ‘What do you want me to do for you?’ he asked. ‘Lord,’ they answered, ‘we want our sight’” (20:32-33). Coffman remarks, “Love stands still at the cry for help.” [60] The prophet Jeremiah says, “Call to me and I will answer you and tell you great and unsearchable things you do not know” (Jer. 33:3). In Mark 10:49-50, the crowd changes their attitude saying: “…Cheer up! On your feet! He’s calling you.” Mark says of Bartimaeus, “Throwing his cloak aside, he jumped to his feet and came to Jesus.” What a wonderful pattern this blind man set for all followers of the Lord. He threw off his old cloak (his ragged life of sin) and came to the Lord. “Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him” (20:34). Morris says, “He has just been teaching his followers the importance of lowly service, and he now gives an example of it.” [61] We can only imagine the ecstatic joy that erupted as two blind men were able to see! Luke says that they followed the Lord glorifying him and that at this sight all the people saw it and began praising the Lord (Lk. 18:43). 1. Barclay, The Gospel of Matthew, Vol. 2, vs. 20:1-16. 2. Wine Inspector. http://www.winespectator.com/drvinny/show/id/48698 “Rain is the worst during harvest! First off, if it’s cloudy and overcast, the grapes are going to have a harder time getting ripe. They need sunlight. More than that, if it rains, the grapes will take on more water, which means the flavors become dilute and the sugar/acid balance that winemakers are looking for gets out of whack. With too much rain, the grape berries start to swell and even split, and then you have to worry about spoilage, mold and mildew.” (Wine Inspector, id/48698) 3. Barclay, The Gospel of Matthew, Vol. 2, vs. 20:1-16. 4. Ibid. 5. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 302. 6. Utley, Free Bible Commentary, Matthew, v. 20:1, citing Osborne. 7. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 20:2. 8. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 20:1. 9. Morris, The Gospel According to Matthew, p. 500. 10. Ibid. 11. David Reagan, God’s Plan ForThe Ages (McKinney, TX: Lamb &Lion Ministries, 2005), p. 268. 12. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 91. 13. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 292, citing Beare. 14. Morris, The Gospel According to Matthew, p. 498. 15. Ibid., p. 501. 16. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 20:9. 17. Barclay, The Gospel of Matthew, Vol. 2, vs. 20:1-16. 18. Ibid. 19. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 293. 20. Morris, The Gospel According to Matthew, p. 502. 21. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 293. 22. Guzik, Matthew, Enduring Word, vs. 20:11-15. 23. Barclay, The Gospel of Matthew, Vol. 2, vs. 20: 1-16. 24. Ibid. 25. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 91. 26. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 20:13-16. 27. Morris, The Gospel According to Matthew, p. 504. 28. Ibid., p. 505. 29. Hymnary Organization. https://hymnary.org/text/rock_of_ages_cleft_for_me_let_me_hide 30. Quoted in Guzik, Matthew, Enduring Word, v. 20:16. 31. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 20:16. 32. Morris, The Gospel According to Matthew, p. 506. 33. Guzik, Matthew, Enduring Word, vs. 20:17-19, citing Spurgeon. 34. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 841. 35. Barclay, The Gospel of Matthew, Vol. 2, vs. 20:17-19. 36. Morris, The Gospel According to Matthew, p. 508. 37. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 20:20. 38. Morris, The Gospel According to Matthew, p. 509. 39. Ibid., p. 507. 40. Barclay, The Gospel of Matthew, Vol. 2, vs. 20:20-28. 41. Ibid. 42. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 295. 43. Utley, Free Bible Commentary, Matthew, v. 20:22. 44. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 20:22. 45. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 397. Barclay adds: “He came to occupy not a throne, but a cross…They looked for a conqueror; they received one broken on a cross. They looked for the raging Lion of Judah; they received the gentle Lamb of God…Jesus summed up his whole life in one poignant sentence: ‘The Son of Man came to give his life a ransom for many.’” (Barclay, vs. 20:20-28). 46. Morris, The Gospel According to Matthew, p. 510. 47. Utley, Free Bible Commentary, Matthew, v. 20:24. 48. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 398. 49. Lapin, Business Secrets From The Bible, p. 138. 50. Ibid., pp. 45, 46. 51. Wiersbe, The Wiersbe Bible Commentary, NT, p. 61. 52. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 92. 53. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 400. 54. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 20:28. Guthrie expands: “Ransom (Gk. lytron) means a costly act of deliverance without specifying to whom the price is paid.” (Guthrie, p. 842). 55. Guzik, Matthew, Enduring Word, vs. 20:24-28. 56. Morris, The Gospel According to Matthew, p. 514. 57. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 965. 58. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 20:29. 59. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 401. 60. Coffman, Coffman Commentaries on the Old and New Testament, v. 20:32. 61. Morris, The Gospel According to Matthew, p. 515. As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me.” Matthew 21:1-2 Bethphage was looked upon as being on the outer limits of Jerusalem. [1] While we cannot know its exact location today we do know that it was closer to Jerusalem than Bethany, where Jesus often lodged with his friends Mary, Martha and Lazarus. It is possible that Jesus had spent the night there prior to this incident. Jesus then sent two disciples to a nearby village with specific instructions about obtaining a donkey. God had prepared his Messiah for this hour and God had also prepared the donkey. Jesus knew that in the village ahead the little animal was waiting. Bible commentators and scholars try to say that the donkey was awaiting Jesus because of some prearranged signal, but we must remember that this was the day before cell phones. Prearranging a signal would have been quite difficult. Sometimes these folks forget that God is Lord of all creation. He can speak to a total stranger in the night and command him to tie his choice donkey out front in the morning. He can speak to the donkey and the beast will obey his voice. He once spoke to a fire-worshipping king by the name of Cyrus and commanded him to send the people of Israel back to their land. The Lord is God and he can do anything! We can only imagine what the disciples thought as they untied a colt that didn’t belong to them. It was no doubt a little like someone trying to hotwire a new Mercedes belonging to a total stranger and then driving it off. People could probably have gotten stoned for stealing a donkey in those days, so no doubt the two disciples were a little shaky. Matthew gives us some extra information on the donkey. Apparently the mother came along following after the colt as we will see in the next verse. So, there were really two animals involved and this, as seems to be indicated in the following Zechariah passage. Regarding Jesus and the little animal, the ancient writer Ephrem the Syrian (c. 363-373) quipped, “He began with a manger and finished with a donkey.” [2] The other gospel writers give us some extra information about the donkey. This little beast had never been ridden (Mk. 11:2; Lk. 19:30). This was very important information. In other places in the Bible we see that the things that are used of God must be pure, holy and solely dedicated to him (Num. 19:2; Deut. 21:3; 1 Sam. 6:7; 2 Sam. 6:3). We can imagine what a task it would have been to ride a donkey that had never been broken. Only the Lord of creation could do such a thing. Writers have mentioned that the mother going with the colt would have had some calming effect upon it. Only Matthew mentions the mother coming along. [3] “If anyone says anything to you, say that the Lord needs them, and he will send them right away” (21:3). It seems here that the Lord had given the two disciples a password, “the Lord needs them.” Based on this, some commentators are sure that Jesus had prearranged the whole thing. Still, how could he have prearranged the donkey being there along with its owners at exactly the right moment? We remember the later episode in Jerusalem, of the disciples being given orders to follow a man with a pitcher of water on his head. That too, would have been impossible to prearrange. Commentators have mentioned that Jesus may have used the legal right of angereia (requisitioning). This right belonged to royalty and was even claimed by the Rabbis. [4] However, this would sound a little far-fetched. Sometimes Bible commentators will go through all kinds of gyrations in order to keep from recognizing the miraculous. The disciples did as they were instructed. Both Mark and Luke tell us that they went and found things exactly as Jesus had told them. The gospel writers relate that the disciples were questioned about what they were doing when they untied the colt (Mk. 11:4-5; Lk. 19:32-33). They quickly gave the password and the men (or owners) let them go (Mk. 11:6). It is a miracle in itself that these owners would allow total strangers to walk away with two of their expensive animals. “This took place to fulfill what was spoken through the prophet: ‘Say to Daughter Zion, “See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey”’” (21:4-5). Matthew and John are the only gospel writers to quote this Zechariah passage. This makes it clear that Jesus was fulfilling ancient prophecy as he rode into Jerusalem on the little beast (cf. Jn. 12:15). Apparently, this prophecy was always seen as messianic among the Jews. The passage was taken from Zechariah 9:9 with some echoes of Isaiah 62:11. [5] Jesus was coming as king but he was certainly a different kind of king than the people as a whole and their leaders were expecting. False theology and false eschatology were rife in those days just as they are again in our day. They were expecting a conquering king riding on a white charger and instead they got a lowly and humble king riding on a little donkey. It was too much for them! For this triumphal procession was not triumphal at all when compared to the great Roman processions they were used to. [6] The leaders especially were in no mood to accept a “gentle” king. We can imagine the Roman soldiers garrisoned nearby laughed in scorn at the sight. In just a few generations this humble king would rule their whole empire. “The disciples went and did as Jesus had instructed them. They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on” (21:6-7). Unknown to the disciples, they were participating in what we might call “acted out prophecy.” [7] Jesus’ followers took their cloaks and made a saddle for Jesus as he mounted the little donkey. “A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road” (21:8). As Jesus and his disciples approached Jerusalem they ushered in a momentous hour, a time that Israel had anticipated through the ages, a time of which the prophets had spoken. The long-awaited Messiah of Israel was about to make his formal public appearance in Jerusalem. We see a frenzy of religious activity here with people in the crowd spreading the cloaks before Jesus. Others were cutting branches and spreading on the road before him. When Jehu was proclaimed king (2 Ki. 9:13), his friends spread cloaks before him. They did the same in later times when Simon Maccabaeus entered Jerusalem after his victory (1 Maccabees 13:51). The gospel writer John tells us that some people were waving palm leaves before Jesus (Jn. 12:13). This was the Sunday before the coming Passover and in Christian practice it became Palm Sunday. [8] The gospel writer Luke says: “When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen…” (Lk. 19:37). We need to remember that the high holy period of Passover was at hand and vast crowds of Jews had gathered from all over the country and from many foreign nations. Barclay notes how some 30 years later in a Roman census it was revealed that almost a quarter of a million lambs were slain for the Passover. With a minimum of ten people feasting on each lamb it would mean that there were two and a half million people crowded into Jerusalem for the feast. [9] We need to understand some things about the crowd. Clearly there were apparently two groups represented here. There were those residents who had been present in Bethany and the many who had come to be with Mary and Martha. Some weeks before, many of these people had seen Lazarus being raised from the dead. There was also a crowd of people who had followed Jesus from the Galilee and from Perea. Then there were vast throngs that had come to the festival from all over Israel and the known world. We seem to have a crowd of people coming down the Mount of Olives with Jesus and another coming out from the city to meet Jesus. We can only imagine how the population of Jerusalem would have become electrified with the news “The Messiah is coming down the Mount of Olives!” We know that the Jewish leaders when they saw this crowd exclaimed, “…Look how the whole world has gone after him!” (Jn. 12:19). In spite of all this acclaim, Jesus knew that there was so-to-speak a warrant out for his arrest (cf. Jn. 11:57). Jesus well knew that the religious leaders would later arrest him. They would condemn, mock and scourge him. Then they would deliver him to the Romans for crucifixion. Yet, he came publicly into Jerusalem. What courage! [10] “The crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’” (21:9). Although their leaders were blind to scripture, many in the crowds must have recognized the significance of the Messiah coming on a little donkey. From the top of the Mount of Olives one can gain a magnificent vista of the whole city of Jerusalem and the temple mount. Some may have remembered that this mount was set to be the scene of Israel’s final redemption (cf. Ezek. 43:2-9; Zech. 14:1-19). [11] No doubt others may have remembered that in the prophecy of Daniel’s Seventy Weeks and the time of fulfillment had surely come (Dan. 9:24-27). [12] The combination of all these things must have sent the people into a holy frenzy. They began to cry out, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest heaven!” Barclay says, “Jesus could not have chosen a more dramatic moment; it was into a city surging with people keyed up with religious expectations that he came.” [13] The cries of the people were taken from Psalm 118:25-26 and “Hosanna” meant “Save us!” The cry “Hosanna in the highest heaven!” might have been an appeal for the angels in heaven to worship the Lord. It is thought by this time that the cries were simply those of welcome and acclamation, like “Hail!” [14] The psalm, which was part of the Hallel (Psa. 113-118), was no doubt already on their lips since it was recited regularly at Passover. Osborne says, “For one brief moment in time, lots of people greeted Jesus with enthusiasm and honor, respect and celebration.” [15] “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’ The crowds answered, ‘This is Jesus, the prophet from Nazareth in Galilee’” (21:10-11). The King of the Universe now stood in the temple. We might ask, where was the large welcoming committee of rulers, officials, priests, and Levites to greet him? They were all strangely absent. Later Jesus would say of the Jews and of Jerusalem, “…you did not recognize the time of God’s coming to you” (Lk. 19:44). He would further say, “…If you, even you, had only known on this day what would bring you peace— but now it is hidden from your eyes” (Lk 19:42). What applied to the rulers of Israel certainly did not apply to the people in general. They happily proclaimed Jesus as the prophet from Nazareth and plainly hailed him as the Messiah. It was always true that the common people accepted Jesus and heard all his teaching with delight (Mk. 12:37). It was the selfish and jealous leaders who despised him and who were determined to do away with him. Proverbs 27:4 says, “…who can stand before jealousy?” Clearly, the whole city of Jerusalem was shaken by this event. The Greek word for “shaken” or “stirred” is eseisthē. It means shaken as by an earthquake. [16] It is from this that we get our word “seismic.” [17] From time to time Jerusalem has small seismic activities and these rumbles certainly get everyone’s attention. The activities of that day was nothing short of an apocalyptic upheaval. It was a strong enough upheaval that the authorities who had a death threat out on Jesus were suddenly hesitant to touch him. [18] Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. Matthew 21:12 When Jesus entered the temple he fulfilled the words of Malachi 3:1-4: “I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. “But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years.” Indeed, Jesus came like a refiner’s fire and like launderer’s soap to purify and cleanse a defiled priesthood and temple. Many scholars feel like this was the second cleansing of the temple, since there was also such an act early in the Lord’s ministry (Jn. 2:13-22). [19] The Lord appeared in the Court of the Gentiles where all the merchandizing was taking place and turned over the tables of moneychangers and the stalls of those who were selling all kinds of sacrificial animals and doves. It was an unspeakably bold act. We can only imagine the chaos that resulted with coins rolling over the floor, with sheep running and bleating, and with doves fluttering. Jesus had manifested a holy zeal for the temple. Of course, that zeal would in the end cause his crucifixion (cf. Psa. 69:9; Jn. 2:17). The Court of the Gentiles was the large area surrounding the temple. In that area there were many porticos offering shelter where Jesus had often taught. Since Gentiles were forbidden on the pain of death to enter the temple proper, this was the only place where they could come and worship the True God. Unfortunately, this area had become cluttered with merchants and merchandizing. It would have been difficult for a God-fearing Gentile to find a quiet place to worship. “‘It is written,’ he said to them, “My house will be called a house of prayer,” but you are making it ‘a den of robbers’” (21:13). We might pause to grasp some of the things that were going on in the temple area. In early times people were instructed to bring their animals and birds for sacrifice. These were inspected for wholeness by the priests and were then sacrificed. Over time however, the whole matter of sacrificial animals and birds had become controlled by the priesthood, and particularly by the former High Priest Annas. It had become a lucrative business. The big problem was that their animals and birds were seriously overpriced. Barclay says, “… it was to all intents and purposes certain that they would reject an animal bought outside and would direct the worshipper to the temple stalls and booths… a pair of doves could cost as little as 4 pence outside the temple and as much as 75 pence inside the temple.” [20] If we translate this into our own coinage we can see how wildly overpriced these offerings were. It was a religious rip-off. Then there was the matter of the temple tax. Every Jew had to pay the tax and it amounted to one half-shekel. After a certain date each year this tax could then only be paid at the temple itself. It could not be paid in common coinage, but shekels of the sanctuary, in Galilean half-shekels or especially in Tyrian currency which had a very high percentage of silver content. [21] Never mind that the Tyrian currency had graven images upon it. Of course, when money was exchanged, Annas and his crew took themselves a fat fee. As Jesus cleansed the temple he cited Isaiah 56:7, that the Lord’s house would be a place of prayer (cf. Jer. 7:11). It is rather amazing that, in spite of all the corruption there, Jesus still referred to the temple as God’s house. It is interesting that Jesus cleared out both the sellers and the buyers in the temple. Bruce says, “Sellers and buyers viewed as one company – kindred in spirit, to be cleared out wholesale…” [22] This might serve as a warning today that it is just as bad to buy as to sell. In other words, people who willingly accept and put up with abusive things in the church are just as guilty as those who propose and sponsor them. The whole system of sacrificial worship had become corrupted. Something greater than the temple had arrived (12:6). The great prophet, one mightier than Moses, was now standing in their midst (cf. Deut. 18:15-18). This would spell doom for all the evil that was going on in the name of religion. The scholar J. Neusner realized by this that Jesus was threatening the whole sacrificial system. [23] “The blind and the lame came to him at the temple, and he healed them” (21:14). How amazing it is that as soon as the temple was cleansed, the work of healing could go on. Blomberg comments that, “Jesus illustrates the priority of mercy over sacrifice.” [24] There is something new here. France says, “According to 2 Samuel 5:8, the blind and the lame are excluded from (God’s) house by David’s decree. But the Son of David…welcomes and heals them in the temple.” [25] In truth, the Messianic age had arrived (Isa. 35:5). “But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, ‘Hosanna to the Son of David,’ they were indignant” (21:15). While so many were filled with praise, the leaders of Israel were filled with jealousy and rage. The little children no doubt found pleasure in echoing the praise of the crowds toward Jesus. Morris says, “It is significant that on a day of such high drama Jesus should find time for children.” [26] “‘Do you hear what these children are saying?’ they asked him. ‘Yes,’ replied Jesus, ‘have you never read, “From the lips of children and infants you, Lord, have called forth your praise”?’” (21:16). Morris comments, “It is not without its interest that they picked on the easiest target they could find – little children.” [27] Jesus answered the leaders in the words of Psalm 8:2. Clarke comments: “It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbis. This shouting of the children was therefore no strange thing in the land.” [28] Again, we can see the jealousy of the leaders displayed. It was fine for children to lavish their praise on them but it was not acceptable for it to be lavished on Jesus. “And he left them and went out of the city to Bethany, where he spent the night” (21:17). It was never safe for Jesus to spend a night in the city of Jerusalem, where the leaders could easily surround him and arrest him. There was always a welcome mat out in Bethany at the home of Mary, Martha and Lazarus, so he went there (Lk. 10:38ff.; 21:37). It is clear from John’s gospel that Jesus also spent some time with his disciples in the Garden of Gethsemane, just outside the old city walls (Jn. 18:1, 3). Of course, had Jesus even wanted it, there was very little lodging available in the city, due to the vast crowds of pilgrims. Early in the morning, as Jesus was on his way back to the city, he was hungry. Matthew 21:18 Morris comments: “Mark makes it clear that this happened on the day after the triumphal entry, but as we have seen, Matthew omits a good deal of information about chronology in this part of his book: he concentrates on what happened, not on when it took place.” [29] Here we see the humanity of Jesus clearly displayed. He was hungry. We cannot believe that Mary and Martha would have allowed the Master to leave their house without offering breakfast. However, we have seen before that Jesus was often in the habit of getting up early and spending some time in prayer. He probably missed breakfast for the sake of time with his Father. “Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, ‘May you never bear fruit again!’ Immediately the tree withered” (21:19). Some liberal commentators have had a field day criticizing Jesus for this act. In Mark 11:13, we are told that it was not time for figs. How could Jesus dare curse a little fig tree for not having figs when it was not even time for them? Obviously, there is much more involved here. In recent years a lot of light has been shed upon this verse. The commentator James Edwards says of figs: “After the fig harvest from mid-August to mid-October, the branches of fig trees sprout buds that remain undeveloped throughout the winter. These buds swell into small green knops known in Hebrew as paggim in March-April, followed shortly by the sprouting of leaf buds on the same branches usually in April. The fig tree thus produces fig knops before it produces leaves. Once a fig tree is in leaf one therefore expects to find branches loaded with paggim in various stages of maturation.” [30] The paggim are edible but still are poor substitutes for the luscious crop in the summer and early fall. Jesus’ action with the fig tree is really another acted-out parable. In the Bible the fig tree is a picture of Israel (Hos. 9:10). The fact that the fig tree had leaves it was in a sense advertising that there might be an edible fruit available. Jesus went to the tree and found nothing so he cursed it. Israel advertised that she had fruit but when Jesus came he found none. The curse of God was soon to fall on the whole temple system and that happened a generation later in AD 70. Some might object that Jesus was trying to raid some person’s fig orchard. However, the Bible makes very plain that a hungry person could pluck grain or fruit along the roadways without incurring guilt of any kind (Deut. 23:24-25). This was another law of mercy. “When the disciples saw this, they were amazed. ‘How did the fig tree wither so quickly?’ they asked” (21:20). Morris comments: “Mark tells us that Jesus and the little band went on their way and that it was the next morning when they found the fig tree withered away. But, as we have seen, in this part of his narrative Matthew is very concise and specifically ignores chronology.” [31] So Matthew’s “immediately” turns out to be the next morning before the disciples notice that the fig tree has withered. Nevertheless, it withered at Jesus’ word. They asked Jesus about this seeming miracle. “Jesus replied, ‘Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, “Go, throw yourself into the sea,” and it will be done’” (21:21). Jesus uses this incident to give a great lesson on faith. If we truly believe something it will be granted. Jesus then gives a shocking example of belief. We can say to the mountain (presumably the Mount of Olives) “go throw yourself into the sea,” and it will happen. From many points on the Mount of Olives one can look down on the Dead Sea to the east, and no doubt this is the reference Jesus is using. Now, what can we make of this teaching? Neither Jesus nor his disciples ever moved a mountain in the natural sense. In fact, moving a mountain would bring about an ecological disaster of enormous proportions. In removing mountains, Jesus was using a common figure of speech for doing the impossible. [32] Throughout church history mountains of difficulty have loomed up challenging the assemblies. However, with strong faith in God those difficulties have been removed. [33] That is what “moving mountains” is all about. “If you believe, you will receive whatever you ask for in prayer” (21:22). This verse really stretches our faith. Jesus is saying that if we can believe as if it were done, then it is done. We must remember that true faith is based on the word and will of God. We must see it in the word for it to become reality. Jesus is not in any sense speaking of our wants, desires or lusts. James 4:3 warns us, “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.” In this same episode, Mark 11:25 adds that we must forgive to receive. The Bible assures us that there are other guidelines for our faith prayers that will insure their success. Osborne says, “God does not grant requests that will hurt people or that will violate his own nature or will…not a ‘name it and claim it’ theology.” [34] Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authority are you doing these things?” they asked. “And who gave you this authority?” Matthew 21:23 Jesus had just seriously interfered with Israel’s religious program by cleansing the temple. Since much of this financial operation was carried on by the priests we can imagine how upset they were. Jesus had really gotten into their pockets, so they got up their nerve and asked him for his credentials. In Judaism no one operated solely on his own authority. The priests and teachers always stood on the authority of previous rabbis or other authorized teachers. [35] Once more Jesus used the accepted Rabbinic method of answering a question with a question. “Jesus replied, ‘I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things.’” (21:24). Obviously, the priests and elders were not interested in Jesus’ authority. They hoped to trap him with their question. If he said that his authority was from God, they would immediately accuse him of blasphemy. [36] Blasphemy, of course, carried the death penalty in Israel. “‘John’s baptism— where did it come from? Was it from heaven, or of human origin?’” (21:25a). This question no doubt shocked the leaders to their core. Jesus had just placed them on the horns of a dilemma. Today we might call it a Catch-22. It was an embarrassing predicament from which there was no way out. “They discussed it among themselves and said, ‘If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’ But if we say, ‘Of human origin’— we are afraid of the people, for they all hold that John was a prophet’” (21:25b-26). To this point we have already noted that the leaders of Israel were cowards. They were afraid of Rome; they were afraid of the people; and by now they were quite afraid of Jesus. After all, they had lost every argument with him and had always ended up looking foolish. The leaders did not believe in John the Baptist but many of the people did, and Jesus did too. To deny the validity of a martyred prophet would likely cause a riot. “So they answered Jesus, ‘We don’t know.’ Then he said, ‘Neither will I tell you by what authority I am doing these things’” (21:27). This group was made up of chief priests and esteemed elders of the people. It was their profession to know everything that was to be known about their religion. They were certainly expected to be able to judge between true and false prophets. Yet, they stood there red-faced in front of all the people admitting that there was something extremely important that they did not know. France says, “…by declining to pronounce an ‘official’ verdict on John, whose ministry was so clearly in line with that of Jesus, they had forfeited the right to challenge publicly the authority of Jesus.” [37] Guthrie adds, “They confess themselves incompetent as teachers and there is no point in the circumstances in Jesus’ saying anything more about his authority.” [38] What a sad picture they presented! Osborne says, “They had already rejected both Jesus and John as God’s messengers, carrying on a long tradition of the leaders of Israel rejecting God’s prophets.” [39] “What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ ‘I will not,’ he answered, but later he changed his mind and went.” Matthew 21:28-29 Everyone likes a good story, and Jesus was superb at telling them. This little story is found only in Matthew and is packed with symbolism. Barclay labels it as “The Better of Two Bad Sons.” [40] The Father is plainly seen to represent God while the sons would represent the sinners and leaders of the Jewish people. Both sons were asked to obey God and work in his vineyard. That vineyard represents Israel (Isa. 5:1-7). The first son said he would not go and work but he later repented and went. This is a picture of the tax collectors and harlots, whose inclination was not to obey the Father, but when they heard the gospel they turned (repented) and obeyed him. We have always heard that actions speak louder than words, and so it is. “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go” (21:30). The second son is meant to picture the religious establishment who by their testimony were willing to serve God, but they were hypocrites. In the end they did not go into the Father’s field or serve him. They only talked about it and pretended to do it. There is an old preacher’s story highlighting the hypocrisy of the religious establishment: The story is told of a zoo that was noted for their great collection of different animals. One day the gorilla died, and to keep up the appearance of a full range of animals, the zookeeper hired a man to wear a gorilla suit and fill in for the dead animal. It was his first day on the job, and the man didn’t know how to act like a gorilla very well. As he tried to move convincingly, he got too close to the wall of the enclosure and tripped and fell into the lion exhibit. He began to scream, convinced his life was over…until the lion spoke to him: “Be quiet, or you’re going to get us both fired!” [41] “‘Which of the two did what his father wanted?’ ‘The first,’ they answered. Jesus said to them, ‘Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you’” (21:31). Jesus’ style was to draw people into the parable and provoke an answer from them. Often they would speak forth their own condemnation unknowingly. Barker and Kohlenberger sum up this parable: “Jesus is saying that the scum of society, though they have said no to God, are repenting, performing the Father’s will, and entering the kingdom; whereas the religious authorities have loudly said yes to God but never do what he says, and therefore they fail to enter.” [42] “For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him” (21:32). John the Baptist came revealing God’s way of righteousness. The scum of society gladly believed him and were baptized. However, the religious elite only came to look on and to judge (Jn. 1:19-27). They did not believe John, and they still did not believe when they saw the power of his preaching in changed lives. [43] Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. Matthew 21:33 This was a very familiar picture to the Israelites. There were many vineyards all over the land, an especially in the mountainous areas. Vineyards required a lot of work, both to establish and to maintain. Young vines had to be set out and a wall had to be constructed to keep wild animals and thieves out. A winepress had to be dug. Usually, basins had to be cut in the rock. One would be above the other. These basins also could be constructed of rocks and then plastered over. Grapes would be trodden in the higher chamber and the juice would flow to the lower chamber. [44] Then a tower had to be constructed so that the keepers could watch out for animals, birds and thieves. France says, “A new vineyard was a major and long-term investment, from which no return could be expected for at least four years…” [45] The owner living in another place was also a familiar situation. At this time Israel had numerous absentee landlords. Many of these lived comfortably in the far-away cities. These owners would contract with tenants who would care for the vineyard. They could be paid in money rent, a fixed amount of fruit or an agreed upon percentage of the crop. [46] Keener feels the agreed upon percentage for the landlord in those times was at least 25 percent. [47] Now, let us try to find the spiritual significance of this story. It is easy to perceive that the owner is God himself. The vineyard is the house of Israel (Deut. 32:32, Psa. 80:8-11, Jer. 2:21, and especially Isa. 5:1-7). The cultivators are the religious rulers of Israel. The servants are the many prophets who came to warn and minister to Israel. The last one to come is Jesus, God’s Only Begotten Son. “When the harvest time approached, he sent his servants to the tenants to collect his fruit” (21:34). We must bear in mind that the owner has waited patiently over a period of about four years. From the scripture (Lev. 19:23-25) we know that only on the fifth year could the fruit of the vine be utilized by the owner. So, the owner has waited long to get this return on his large investment. No doubt he had great anticipation about this harvest. “The tenants seized his servants; they beat one, killed another, and stoned a third. Then he sent other servants to them, more than the first time, and the tenants treated them the same way” (21:35-36). Morris says that with such action, “Evidently the tenants had already decided that they were going to make the vineyard their own.” [48] In many countries the laws concerning the land are written in such a way as to favor the ones actually using the property. In the US we have the law of adverse possession. By this law a trespasser can take over unoccupied houses or lands by possessing them in an open, hostile and exclusive manner. This must be done over a period of time. This law is so lax in our state of Colorado that trespassers sometimes take over empty houses, change the locks, and gain legal right to occupy, even to the exclusion of the actual owner. It usually takes a court case for the owners to regain their property. It is likely that there was some type of law like this in ancient Israel. The law was initially designed to make sure all lands were in use by somebody. In the Mishnah it is noted that if someone had the use of land for a period of three years that person was presumed to be the owner, in the absence of any other claim (Mishnah, Baba Bathra 3:1). If there was such a law on the books in Israel at that time it would have been very important for the owner or his representative to show up and make a claim for the owner’s portion of the harvest. That was his way of establishing ownership. The tenant’s actions of abusing, beating, and even killing the owner’s servants was a means of expressing that their intent was to take over ownership of the property. This was exactly what the religious leaders of Israel seemed intent upon doing. Actually, this had been the pattern of Israel’s treatment of God’s servants and prophets over the many centuries (e.g. Jer. 20:1-2; 44:4-6; 1 Ki. 18:4; 2 Chr. 24:20-21; 36:16; Neh. 9:26; Heb. 11:37). The owner had legal power to deal swiftly with these thieves and bandits. However, the owner was a man of great patience and longsuffering, even hoping that there would be a change in his tenants. He was a picture of God and his longsuffering, not willing that any should perish but that all should come to repentance (2 Pet. 3:9). “Last of all, he sent his son to them. ‘They will respect my son,’ he said” (21:37). This verse reminds us of Isaiah 5:4, where God asks, “What more could have been done for my vineyard than I have done for it?…” Here the question is answered. There is one more thing to be done. The owner could send his son. After all, the son was the only other person beside the father who possessed legal claim over the property. [49] Here the parable makes it very clear that Jesus is none other than the Son of God. It was an unmistakable message to Israel’s leaders. Also, in the Bible the fourth year was the time when the fruit was offered up to God (Lev. 19:24). The Beloved Son, God incarnate, had come to receive what was his. [50] France says, “the Son as God’s last word in succession to the prophets…so, this would be, according to Matthew, his first public claim, even if not explicit, to be Son of God, and may well lie behind Caiaphas’ charge in 26:63.” [51] Some have thought that the religious leaders sensed that Jesus was indeed God’s Son. Such a thing is possible but that theory would have to be reconciled with 1 Corinthians 2:8. [52] It is very clear that their intent was to do away with Jesus so that their religious kingdom could be preserved. Barnes comments: “God is often represented in the Bible as giving his Son, his only-begotten and well-beloved Son, for a lost world, John 3:16-17; 1 John 4:9, 1 John 4:14; Romans 8:3, Romans 8:32; Galatians 4:4.” [53] We might get the feeling that the owner was a poor manager since he lost many of his servants as well as his son. Morris comments: “But Jesus is telling a story that would illustrate the way a compassionate and loving God acts toward sinners, not the way a businessman would act to protect his investment.” [54] “But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’ So they took him and threw him out of the vineyard and killed him” (21:38-39). The true aim of the tenants is now seen clearly. They want to dispossess the owner and claim the inheritance for themselves. They were reluctant to give up their hold on the reins of authority and rather wanted to claim it all for themselves. We cannot overlook the fact that in this parable Jesus gave his own death pronouncement. [55] They threw him out of the vineyard. According to Jewish law a dead body could not be left in the vineyard without making the harvest impure. [56] Thus, as a type and pattern, these bandits threw the son out of the vineyard. How accurately this corresponds to the death of Jesus the True Son in Jerusalem. He suffered and died just outside the city gate (Heb. 13:12) in a place called Calvary. “Therefore, when the owner of the vineyard comes, what will he do to those tenants?” (21:40). Keener says, “Asking questions was a standard rabbinic way of involving hearers in the story or teaching; getting hearers of parables to pronounce judgment on themselves was familiar from the biblical prophets (2 Sam. 12:5-7; 14:8-17; 1 Ki. 20:40-42).” [57] “‘He will bring those wretches to a wretched end,’ they replied, ‘and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time’” (21:41). Osborne comments: “Jesus’ question forced the religious leaders to announce their own fate…the religious leaders announced themselves to be wretches who deserved a miserable death, and stated that other tenants would take over what they thought they had.” [58] Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes’?” Matthew 21:42. Once again Jesus accuses Israel’s religious leaders of not having read their scriptures. This was their only job, their profession, but they had utterly failed at it. Here Jesus reminds them of Psalm 118:22-23 (cf. Isa. 28:16). The Jewish builders or leaders in Jerusalem had somehow rejected the most important stone of all. Meyer comments: “It is said that in the building of Solomon’s Temple, a curiously shaped stone, sent from the quarry, was left to lie for many months in the entangled undergrowth, till suddenly its fitness was discovered for a place in the temple walls. Then it was put into its right position, which it occupied thenceforward.” [59] The images of the stone and cornerstone became very popular ones for the early Christians as we see from the New Testament (Acts 4:11; Rom. 9:32-33; Eph. 2:20). Keener says, “…as the cornerstone of a new temple, Jesus poses a threat to the builders of the old one.” [60] Jesus was a lover of scripture and we have observed the pattern of how he chided the rulers of Israel for their gross scriptural ignorance. In the Bible, the picture of the cornerstone was plainly revealed. It was the stone that the “wise” religious builders had rejected (Psa. 118:22). Now, that rejected stone had become the chief cornerstone of God’s magnificent temple. It was a chosen and precious cornerstone, one in whom all people could trust and be saved (1 Pet. 2:6-7). “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit” (21:43). Robertson says of this statement: “It was the death-knell of the Jewish nation with their hopes of political and religious world leadership.” [61] The kingdom would now be given to another people or nation (Gk. ethnos) that would produce its fruit. This passage does not focus on Gentiles, but the new body or holy nation being gathered would certainly include them (1 Pet. 2:9; cf. Jn. 15:1-6; Rom. 11:11-28; Gal. 3:28-29; 6:10; Eph. 2:11-22; Col. 2:10-11). It would also include believing Jewish people, or the remnant of Israel. Morris says, “The words foreshadow the appearance of the Christian church.” [62] Scripture is plain that this rock or cornerstone (Dan. 2:35) will be a stumbling block for Israel. Isaiah 8:14-15 says: “He will be a holy place; for both Israel and Judah he will be a stone that causes people to stumble and a rock that makes them fall. And for the people of Jerusalem he will be a trap and a snare. Many of them will stumble; they will fall and be broken, they will be snared and captured.” This passage is also clear in the next verse (v. 16) that the testimony and God’s instruction will be bound up with the disciples. “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (21:44). This is a picture of repentance and judgment. If we fall upon this stone (The Lord Jesus) in true repentance, our stubborn and unrepentant lives will be broken to pieces. We will be broken that we might be rebuilt upon Jesus as the Cornerstone. However, if we fail to repent, we will fall into judgment and be crushed by the same Cornerstone (cf. Dan. 2:44-45). “When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet” (21:45-46). The light finally dawned upon Israel’s leaders. They realized that Jesus was talking about them. They were livid with rage but they were too fearful of the people to arrest Jesus. 1. Morris, The Gospel According to Matthew, p. 519. 2. Oden, gen. ed., Ancient Christian Commentary on Scripture, New Testament II, 3. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 301. 4. Ibid. 5. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 311. “Jesus is consciously making preparations to enter Jerusalem after the fashion of Zech. 9:9, with echoes of Isa. 62:11. Zechariah’s prophecy was widely interpreted in rabbinic literature as messianic…” 6. Keener, The IVP Bible Background Commentary, New Testament, p. 100. 7. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 21:5. 8. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 313. 9. Barclay, The Gospel of Matthew, Vol. 2, vs. 21:1-11. 10. Guzik, Matthew, Enduring Word, vs. 21:1-6. 11. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 405. 12. Guzik, Matthew, Enduring Word, vs. 21:1-6. 13. Barclay, The Gospel of Matthew, Vol. 2, vs. 21:1-11. 14. Ibid. 15. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 410. 16. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 21:10. 17. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 303. 18. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 313. 19. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 95. 20. Barclay, The Gospel of Matthew, Vol. 2, vs. 21:12-14. 21. Ibid. 22. Guzik, Matthew, Enduring Word, vs. 21: 12-13, citing Bruce. 23. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 315, citing Neusner. 24. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 315. 25. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 305. 26. Morris, The Gospel According to Matthew, p. 528. 27. Ibid. 28. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 21:16. 29. Morris, The Gospel According to Matthew, p. 530. 30. Edwards, The Gospel According to Mark, p. 339. Osborne adds: “In March, the fig trees had small edible buds; in April came the large green leaves. Then in May, the buds would fall off and be replaced by the normal crop of figs…the green leaves should have indicated the presence of the edible buds that Jesus expected to find on the tree…The absence of buds indicated that the tree would not produce figs that year. The tree looked promising but offered no fruit…this was an acted-out parable intended to teach the disciples. By cursing the fig tree, Jesus was showing his anger at religion without substance.” (Osborne, p. 416). 31. Morris, The Gospel According to Matthew, p. 531. 32. Keener, The IVP Bible Background Commentary, New Testament, p. 102. 33. Morris, The Gospel According to Matthew, p. 532. 34. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 418. 35. Morris, The Gospel According to Matthew, p. 533. 36. Ibid, p. 534. 37. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 309. 38. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 843. Barclay expands: “Then they gave the lamest of all lame answers. They said, ‘We do not know.’ If ever men stood self-condemned, they did. They ought to have known; it was part of the duty of the Sanhedrin, of which they were members, to distinguish between true and false prophets; and they were saying that they were unable to make that distinction. Their dilemma drove them into a shameful self-humiliation… The true question is not: ‘What is it safe to say?’ but, ‘What is it right to say?’” (Barclay, vs. 21:23-27). 39. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 420. 40. Barclay, The Gospel of Matthew, Vol. 2, vs. 21:28-32. 41. Ministry. http://ministry127.com/resources/illustration/be-real 42. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 97. 43. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 422. 44. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 21:33. 45. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 311. 46. Barclay, The Gospel of Matthew, Vol. 2, vs. 21:33-46. 47. Keener, The IVP Bible Background Commentary, New Testament, p. 103. 48. Morris, The Gospel According to Matthew, p. 541. 49. Edwards, The Gospel According to Mark, p. 358. 50. Wiersbe, The Wiersbe Bible Commentary, NT, p. 123. 51. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 312. 53. Coffman, Coffman Commentaries on the Old and New Testament, v. 21:37. 53. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 21:37. 54. Morris, The Gospel According to Matthew, p. 541. 55. Wiersbe, The Wiersbe Bible Commentary, NT, p. 206. 56. Keener, The IVP Bible Background Commentary, New Testament, p. 244. 57. Ibid., p. 103. 58. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 424. 59. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ vs. 21:33-46. 60. Keener, The IVP Bible Background Commentary, New Testament, pp. 103-04. 61. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 21:43. 62. Morris, The Gospel According to Matthew, p. 544. France adds: “This is not the Gentiles as such (that would require the plural ethnesin, not the singular ethnei), but a people of God derived from all nations, Jew and Gentile, who now, as 1 Peter 2:9 makes clear, constitute the ‘holy nation, God’s own people;, which was Israel’s prerogative according to Exodus 19:5-6.” (France, p. 313). Jesus spoke to them again in parables, saying: “The kingdom of heaven is like a king who prepared a wedding banquet for his son.” Matthew 22:1-2 This parable is quite similar to the one in Luke 14:16-24, but while it is similar, there are many differences in details that make it impossible for the two to be identical. [1] Several commentators have mentioned that since Jesus was a good teacher, he probably often repeated his teachings. It seems that similar parables were used on different occasions as Jesus fitted them to the applications he wished to make. Thus, we should not necessarily try to conform the parables to each other. Luke’s version of the parable concerned only a man who gave a banquet, while here we note that it is a king who gave the banquet. When a king gave a wedding banquet for his son, it was no light or small matter. Ancient kings often held the authority of life and death over their subjects. “The honor of being invited by a king – and the terror of displeasing him – would have motivated intelligent invitees to attend.” [2] To spurn the offering of a king was a very foolish and dangerous thing. Rather, to have a wedding invitation from the king should have brought forth much joy, excitement and anticipation, for such an invitation was a great honor. We cannot miss the fact that behind this parable was the idea of the great Messianic Banquet (cf. 8:11; Isa. 25:6-8 and Rev. 19:7-9) that would be given at the close of the age. [3] God, the King of the Universe, will be the one giving this banquet and it will be given at the marriage of his Son as he takes his holy and beautiful bride, the church. What an honor it will be to have an invitation for this banquet! However, millions of people, by their doubt and procrastination, are even now rejecting the Lord’s invitation. We need not only to rejoice over the invitation, but we need to accept it and be ready to go to the banquet when the call is made. There is the shocking story of a professional singer by the name of Ruthann Metzgar. She had sung at the wedding for the son of a very wealthy man. Now, it was time to enjoy the extremely lavish wedding banquet on the top two floors of the Columbia Tower, the highest skyscraper in Seattle. She and her husband Roy waited anxiously as the bride and groom ascended the beautiful glass and brass staircase that led to the top floors, with all the guests following. Already, they were being offered luscious hors d’oeuvres and exotic beverages. At the top of the stairs, a maitre d’ with a bound book greeted the guests outside the doors. He said, “May I have your name please?” “I am Ruthann Metzgar and this is my husband, Roy.” He searched the M’s. “I’m not finding it. Would you spell it please?” Ruthann spelled her name slowly. After searching the book, the maitre d’ looked up and said, “I’m sorry, but your name isn’t here.” Ruthann protested, saying there had to be some mistake, since she had just sung at the wedding. The maître d’ responded that it did not matter what she had done, she could not go to the banquet since her name was not listed with the guests. The Metzgars were immediately referred to the waiter who ushered them to the elevator. They followed the waiter as they passed beautifully decorated tables loaded with shrimp, smoked salmon and magnificent carved ice sculptures. There were musicians in dazzling white tuxedos all preparing to perform. The Metzgars were bewildered and saddened as they made their exit. Later, on their way home, the wife confessed that she had failed to return the RSVP for the banquet, since she assumed that she would be included because she was part of the wedding. [4] We think today of all the millions who will someday be terribly and eternally disappointed at not being included at the great wedding banquet of Christ. These have failed to officially accept and respond to God’s generous offer. They may have even sung in the church choir, taught Sunday School, or even preached the gospel, but they will not be included because they have not responded to the Lord’s generous offer of salvation. “He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come” (22:3). In those days it was customary to send an initial invitation and then, when the banquet was ready, to send a second invitation. [5] In other words, the invitees had already received and accepted the invitation and were now only being reminded that it was time to come. To refuse the king, as we have said, was an extremely dangerous action. We do not want to miss the fact that the people who were originally invited to this great banquet were the people of Israel. [6] This was not only the rejection of the century but the rejection of all the ages. “Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet’” (22:4). Here the king seeks to tantalize the invitees with a description of his luscious meal. It was to be a grand feast with fattened oxen and calves, food that only the wealthy could afford. [7] It was not just a single meal but a lavish feast that would last for days. “But they paid no attention and went off— one to his field, another to his business” (22:5). Calvin comments: “It is truly base and shameful, that men who were created for a heavenly life, should be under the influence of such brutish stupidity, as to be entirely carried away after transitory things.” [8] Blomberg says of these that, “…They compound their culpability by adding apathy to rejection…” [9] Keener adds, “Ignoring the king would be scandalously rude, would probably suggest treasonous feelings and would certainly invite a king’s wrath…” [10] This scenario reminds us so much of our day when millions are chasing after “things” and “stuff.” They are also chasing after the selfish mental illusions of this present age and there is no room in all their thoughts for God (Psa. 10:4). For many today, materialism is absolute, and they, “cannot allow a Divine Foot in the door,” as Harvard biologist Richard Lewontin says. [11] They are so busy making a living that they do not have time to make a life. [12] “The rest seized his servants, mistreated them and killed them” (22:6). There had been biblical examples of this kind of mistreatment of messengers. Josephus tells how when Hezekiah issued invitations to the Israelites to come to the feast of the Passover, many of those who received them killed his messengers. [13] On numerous occasions the people of Israel had mistreated the prophets who brought to them God’s gracious invitation (e.g. Jer. 20:2; 37:15). “The king was enraged. He sent his army and destroyed those murderers and burned their city” (22:7). As we have mentioned, this parable is a picture of how the people of Israel had rejected the Lord’s prophets. Many commentators see in this verse a prediction of the destruction of Jerusalem by the Roman general Titus in AD 70. [14] At this event the holy temple itself would be burned to the ground. In the Bible this was a normal way of totally defeating an adversary (Deut.13:16; Jer. 21:10). Then he said to his servants, “The wedding banquet is ready, but those I invited did not deserve to come. So go to the street corners and invite to the banquet anyone you find.” Matthew 22:8-9 The king was determined to have a wedding banquet for his son so he would stop at nothing. If those invited would not come he would turn to the uninvited and the unworthy. We note here that the servants were sent to the road intersections that they might gather anyone they found to the banquet. Commentators see in this action the coming evangelization of the Gentiles (cf. Lk. 14:23-24). [15] Paul will later spell out this mystery in Romans 11:11. Because the Jews, the invited guests, refused to come the door would be flung wide open for the Gentiles in the coming centuries. But according to God’s great mercy the Jews would at last be made envious and they too would come. “So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests” (22:10). In other places we see that the kingdom is much like a dragnet. It brings in all kind of people, the good and the bad (cf. 13:47, 48). [16] Many who are swept into the kingdom will not continue or last there. The church is thus always a mixture of wheat and tares or wheat and chaff (cf. 3:12). In the end only the wheat will survive and the rest will be swept away by God’s judgment. “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless” (22:11-12). This story used to anger me when I would read it. Let’s stop and try to get the picture here. Perhaps this man was a ragged bum who had not eaten in a couple of days. Now he is ushered into the king’s great banquet hall. We can imagine him holding his fork and spoon and drooling at the wonderful smells of roast beef. Then the king comes in, takes one look at him, and screams out “Get that man out of here!” So they take the poor guy, maybe with his fork and spoon still in his hand, and throw him out of the banquet hall and into the gutter. Now is that fair? It is absolutely fair. You see, the bum had neglected to do one important thing. He had neglected to put on the nice white wedding garment that the king had provided for each of his guests. Commentators have had long discussions about whether or not such wedding garments were provided by rulers in ancient times. In those times there were some examples of this. [17] The story makes plain that people were gathered from the streets in whatever condition they were in and hustled off to the banquet. Theologically speaking it is imperative that the wedding garment was provided by the Lord. Each one was to put on Christ (Rom. 13:14; Gal. 3:27). Each guest was to be clothed with the robes of righteousness (Psa. 132:16; Zech. 3:3-5; Rev. 3:4-5; 19:7-8). [18] We cannot clothe ourselves with these garments for all our righteousness is like filthy rags (Isa. 64:6). Our clothing must be provided by God. We see here that the man was speechless. On that last day there will be no excuses for those who have failed to put on the wedding garment. As Christians, we have a wonderful opportunity to clothe ourselves with Christ and with the robes of righteousness. Instead, many Christians prefer to clothe themselves with the comfortable rags of the old life. All this falls under the great doctrine of sanctification. While we are cleansed and robed instantly when we come to Jesus (1 Cor. 6:11), there is a progressive form of sanctification which involves our continual cleansing and our continual putting on of Christ in our daily lives (Phil. 2:12). This part is often neglected in our day. “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’ ‘For many are invited, but few are chosen’” (22:13-14). This is a scary parable. Coffman says, “Sitting down at the marriage feast was not alone sufficient to insure the favor of the king. Membership in the church, and acceptance of its privileges, are not enough to assure eternal life.” [19] This picture emphasizes, “For many are invited, but few are chosen.” Blomberg says, “Divine sovereignty and human responsibility are again finely balanced.” [20] We each have a responsibility to put on Christ and live holy lives each day. To fail at this is to face future and eternal consequences. Pfeiffer and Harrison even feel that the “weeping and gnashing of teeth” speaks of Gehenna. [21] Then the Pharisees went out and laid plans to trap him in his words. Matthew 22:15 It is so amazing that the Pharisees, the learned Bible scholars of Jesus’ day, literally had no interest in Jesus the Messiah or in his teaching. They only wished to trap him in his words and bring about his destruction. They had studied the word most of their lives but now they were missing the Living Word who was sent down from heaven for their salvation. The Pharisees and others of the day’s intelligentsia only wanted to examine Jesus to see if they could find a fault in him. What an incredible parallel this made to the public examination of the Passover lamb spoken of in Exodus 12:3-6. [22] In olden days, they had to take their lambs and keep them separate from the tenth to the fourteenth day of the month of Nisan. If there was no fault in them they could then be sacrificed as the Passover lambs. How closely this compared with Jesus being carefully inspected by the leaders of Israel during that very same period, and how they found no fault in him. “They sent their disciples to him along with the Herodians. ‘Teacher,’ they said, ‘we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are’” (22:16). We notice here that the Herodians were a party to this trickery. The Herodians appear only here in Matthew (cf. Mk. 3:6). Apparently, they were clients of the Herod family, particularly of Herod Antipas. [23] From what we know, they were strong enemies of the Pharisees, yet their hatred of Jesus brought them together. Keener says that while the Pharisees were nationalistic, the Herodians were clients of Herod, who was a Roman vassal. The Herodians hoped for the restoration of Herodian rule in Judea. They were disturbed by messianic figures that might cause Rome to tighten up on its control. [24] Both the Herodians and the Pharisees began their interview with Jesus by shameless flattery. They were saying things to him that they would never believe about him. As the Bible says, “…they flatter with their lips but harbor deception in their hearts” (Ps. 12:2). “Tell us then, what is your opinion? Is it right to pay the imperial tax to Caesar or not?” (22:17). It would help us to understand a little about Roman taxation. There were three regular taxes that had to be paid to the Roman government. First there was the ground tax, or one tenth of the grain produced and one fifth of the oil and wine. Second, there was the income tax which amounted to one percent of a person’s income. Then there was the poll tax that had to be paid by every male between ages of fourteen to sixty-five and every female from twelve to sixty-five. This poll tax amounted to a denarius. [25] It is likely that the poll tax is the one under consideration here. Of course, a denarius was a normal day’s pay for a working man. This tax money went directly to the Emperor and was used to maintain the luxurious lifestyles of the elite in Rome. The money also went to maintain the pagan temples of the empire. [26] This fact must have certainly galled the Jewish people who felt that there was only one True God. No doubt, the Pharisees and Herodians thought they had the perfect trap set for Jesus. If Jesus said that it was right to pay the imperial tax, he would alienate most of his following, who despised the tax. If he said it was not right to pay the tax, the Herodians were standing ready to turn him in to the government so that he could be charged with treason. [27] Undoubtedly, Matthew had a keen interest in this discussion since he was a former tax gatherer. [28] “But Jesus, knowing their evil intent, said, ‘You hypocrites, why are you trying to trap me?’” (22:18). On several occasions Jesus had already called these people hypocrites. In the Greek language this word meant “stage-players” (cf. 6:2). In the next chapter (23:13ff.) Jesus will give the Pharisees a total broadside by publicly labeling them as hypocrites in several areas of their lives. “‘Show me the coin used for paying the tax.’ They brought him a denarius, and he asked them, ‘Whose image is this? And whose inscription?’” (22:19-20). The silver denarius that was probably minted in Lyon, was the coin required to pay taxes throughout the empire. [29] On the front of this coin there was a picture of Tiberius Caesar. The inscription on the coin read, “Tiberius Caesar Augustus, son of the Divine Augustus.” On the back of the coin there was another picture of Tiberius seated on his throne, with the inscription of “Highest Priest.” [30] We can immediately understand how this coin was offensive to the Jewish people. “‘Caesar’s,’ they replied. Then he said to them, ‘So give back to Caesar what is Caesar’s, and to God what is God’s” (22:21). Jesus gave them a masterful reply. The coin was made in Caesar’s image and they were to give it back to him. However, humans were made in God’s image (Gen. 1:26) and he alone must receive their service and devotion. In other words, “Caesar had the right to claim their tax money, but he had no claim on their souls.” [31] As Osborne says, “The Pharisees and Herodians thought they could trap Jesus by forcing him to choose between two responsibilities. He stunned them by choosing both.” [32] The implications of this great teaching would echo through the early church. Paul would write about our duties to the government in Romans 13:1-7, and Peter would do the same in 1 Peter 2:13-17 (cf. Jer. 27:5-22; 38:17-20). As Christians we have an enduring responsibility to support our governing authorities and to pay taxes so that we can live in some measure of peace with them. We also have a responsibility to pray for our political leaders (1 Tim. 2:1-2). “When they heard this, they were amazed. So they left him and went away” (22:22). They were ashamed to be caught in their own trap. Like egg-sucking dogs, discovered in the act, they slinked away in utter disgrace. That same day the Sadducees, who say there is no resurrection, came to him with a question. Matthew 22:23 We have previously discussed the Sadducees in 3:7 and 16:1-12. We are reminded that they were the wealthy, aristocratic priestly class. Unfortunately, they did not believe in spiritual things like angels, the life to come or the resurrection (Acts 23:8). They only accepted the five books of Moses and paid no attention to the vast Oral Law that the Pharisees and scribes had devised. [33] Guzik says, “The Sadducees were the ancient version of the modern liberal theologians. They were anti-supernaturalistic.” [34] “‘Teacher,’ they said, ‘Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him’” (22:24). The Sadducees were referring here to the quaint and early practice of levirate marriage (Deut. 25:5-10; Ruth 3:1— 4:12). The word levirate originated from the Latin levir, which meant a husband’s brother. [35] As we have noted earlier in the chronologies, a good number of people could trace their lineage through levirate marriages. Even the Lord Jesus could trace his natural lineage through Boaz and Ruth, a famous example of the levirate marriage (Ruth 4:1ff.). Having children was extremely important to the people of the Old Covenant. They all had hopes that they might participate in bringing forth the Messiah of Israel. To be childless was therefore a disgrace. It was also a disgrace for a surviving brother to refuse to marry his brother’s widow. The widow could spit in his face before the town elders (Deut. 25:9). “Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother” (22:25). The Sadducees may have sat up all night coming up with this conundrum. Also, it might have been the standard stock defense they used against those who believed in the resurrection. [36] Since “seven” is the Bible’s perfect number, it leads us to believe that the whole story was fabricated. “The same thing happened to the second and third brother, right on down to the seventh. Finally, the woman died. Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?” (22:26-28). I think that most men would have been very hesitant to marry the widow after her third husband had died. “Some second-century rabbis proposed that a two-or-three widow should not marry again, lest she bring harm on her next husband too.” [37] The Sadducees, who knew nothing but this earthly life, were picturing heaven in terms of this world. Unfortunately, many people do the same thing today. “Jesus replied, ‘You are in error because you do not know the Scriptures or the power of God’” (22:29). Jesus made the same charge to the Sadducees as he had to the Pharisees. They did not know their scripture. The Sadducees had cut the Old Testament down to the Pentateuch only, the five books of Moses, and they were not even familiar with these, as Jesus would reveal. If the Sadducees had opened themselves up to the rest of the Bible they would have had plenty of proof of the Resurrection (Isa. 26:19; Dan. 12:2; Job 19:25-27). They also did not know the power of God. With God all things are possible (19:26). “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (22:30). Some have thought that the angels in heaven are sexless. However, when angels appear in the scriptures they are usually male figures (Gen. 18:2, 16; 19:1-11; Mk. 16:5). Others have assumed that angels could not procreate. We might make that claim about the angels in Heaven, but not about fallen angels. We read of fallen angels procreating in Genesis 6:1-4. These angels chose to leave Heaven and come to earth, uniting themselves with certain women. Apparently these rebellious angels were later placed in chains awaiting their judgment (2 Pet. 2:4ff.). [38] Godly marriage is a wonderful and fulfilling thing on earth but it will not be necessary in Heaven. There will be no death there and no need for procreation. Guzik says, “The glory of heaven will be a relationship and connection with God that surpasses anything else, including present family relationships (Rev. 21:22-23)… If it seems that life in the resurrection that Jesus spoke of here does not include some of the pleasures of life we know on earth, it is only because the enjoyments and satisfactions of Heaven far surpass what we know on earth.” [39] In Heaven we will be like the Lord (1 Jn. 3:2). We will certainly recognize former wives, husbands, family member and friends (Lk. 16:23-24). The Apostle Paul says: “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1 Cor. 13:12). In this section the Lord gave some fresh, new teaching that was not revealed before. “But about the resurrection of the dead— have you not read what God said to you, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living” (22:31-32). Again, the Sadducees, like the Pharisees, had not paid enough attention to their own scriptures. It is interesting that here Jesus quotes Exodus 3:6, which was found in the Pentateuch, that part of scripture that the Sadducees accepted. [40] In Hebrew the “am” is implied. For instance, if I introduced myself in Hebrew I might say, “Ani Gim” (meaning “I Jim”). Or I could say “Ani holek le ir.” (“I going to town”). Thus the English “am” is always implied and thus supplied, just as it is in this scripture. God did not say, “I was the God of Abraham before he died.” Rather he says, “I am the God of Abraham.” This simply means that Abraham, who lived some four thousand years ago, is still alive. What devastating information for the Sadducees! This evidence would have been fully acceptable in any Rabbnic debate. [41] Obviously, it blew the Sadducees away and astounded everyone else. “When the crowds heard this, they were astonished at his teaching” (22:33). Osborne says: “These discussions with the Pharisees, Herodians and Sadducees were public, with crowds standing around as important but silent participants…They saw Jesus as much wiser than their religious leaders.” [42] Hearing that Jesus had silenced the Sadducees, the Pharisees got together. Matthew 22:34 The Pharisees may have had a little delight as Jesus so easily defeated their enemies, the Sadducees. Actually, the Greek word was that he had “muzzled” them. [43] Still, they had probably been licking their own wounds from their earlier bout with Jesus. They just could not accept defeat. So, they came back for another round. It was agreed that one of their great experts would come forward and test the Lord. That would prove to be another big mistake. “One of them, an expert in the law, tested him with this question: ‘Teacher, which is the greatest commandment in the Law?’” (22:35-36). The Bible scholars of that day were big on classifying scriptures and grading them as to whether they were “light” or “heavy” in their commands. [44] They had come up with 613 commandments in all. It was their practice to try and find one command which summarized other commands. [45] “Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment” (22:37-38). It is interesting that in Mark 12:29, Jesus cites here the beginning of what is known as the Shema (this word means “hear” in Hebrew): “Hear, O Israel: The Lord our God, the Lord is one.” In Hebrew, it would read: “Sh’ma yisrael, Adonai eloheinu, Adonai echad.” This prayer is the centerpiece of Jewish morning and evening devotions and might be considered as the most important prayer in Judaism. [46] It is taken from Deuteronomy 6:4-9. After its opening found in Mark, the Shema continues to stress love of God as primary. We must love God with all our heart, soul and mind. It is of note that in Luke 10:27, the Lord adds that we must love God with all our strength. It pretty well sums up that we must love God with our whole being and our essential nature. Once we have such an all-encompassing love for God, it will be no trouble for us to perform every expected moral duty. [47] Osborne says, “To love God in this way is to fulfill completely all the commandments regarding one’s ‘vertical’ relationship.’” [48] “And the second is like it: ‘Love your neighbor as yourself’” (22:39). This scripture is found in Leviticus 19:18. Commentators are divided as to whether or not these two verses were ever joined together in Judaism. Guthrie says they were joined, [49] and Blomberg says they were not, and that Jesus was the first to fuse them together. [50] We can safely say that the binding of the two verses was not a familiar thing with the Jews. So we have two dimensions and relationships of love. We have the vertical, between us and God, and we have the horizontal, between us and other people. It is impossible to love God without loving our neighbor. John says, “…For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen” (1 Jn. 4:20). If we love God we cannot do harm to our neighbor who is made in God’s image. If we love our neighbors as we love ourselves we can do them no harm. We cannot lie to them, cheat them, or steal from them if we love them as we love ourselves. We are to love them even if they turn out to be our enemies (5:43-44). Of course, we need to remember that “neighbor” has wide implications. It really includes anyone in need, even if that person happens to be a total stranger (cf. Lk. 10:30ff.). Romans 13:8, tells us that we have a continuing debt to love each other. “All the Law and the Prophets hang on these two commandments” (22:40). Meyer says, “Here is all scripture in a nutshell; the whole range of human duty in a portable pocket form.” [51] As Barnes says, “Love to God and man comprehends the whole of religion.” [52] Mark 12 gives us an interesting section describing the conversation between Jesus and this expert on the Law: “Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” When Jesus saw that he had answered wisely, he said to him, “You are not far from the kingdom of God.” And from then on no one dared ask him any more questions (Mk. 12:32-34). Not only were the Pharisees soundly defeated in their stratagem but it appears that their expert lawyer was strangely won over with the words of Christ. SON OF DAVID OR SON OF GOD? While the Pharisees were gathered together, Jesus asked them, “What do you think about the Messiah? Whose son is he?” “The son of David,” they replied. Matthew 22:41-42 It seems that before the Jews could collect themselves and think of another question to ask, Jesus he asked them a question. It was a real zinger. Jesus realized that the most common title by which he was addressed needed a radical change. Quite often in Matthew, Jesus was addressed as “Son of David” (e.g. 9:27; 12:23; 15:22; 20:30; 21:9, 15). This title of course was taken from the Old Testament (cf. 2 Sam. 7:12-13; Psa. 78:68-72; Isa. 11:1, 10; Jer. 23:5; Mic. 5:2). We have noted how the people thought of the Messiah most commonly as some sort of nationalistic, military or political hero who would crush the Romans. Even this title could lend itself to such ends. Jesus was determined to alter their mistaken conceptions of him. Quite simply, the Messiah could not be thought of simply in terms of Davidic conquests. [53] “He said to them, ‘How is it then that David, speaking by the Spirit, calls him “Lord”? For he says, “The Lord said to my Lord: Sit at my right hand until I put your enemies under your feet”’” (22:43-44). Jesus loved the word and he was a very careful student of the word. He pointed them to Psalm 110:1, where David clearly called the Messiah his Lord. This Psalm stressed the deity of the Messiah. It is interesting that this Psalm became the most repeated passage of Old Testament scripture found in the New Testament. [54] Jesus was both the root and the offspring of David (Rev. 22:16). He was both deity and humanity in a marvelous combination. Unfortunately, Jewish interpreters had not generally applied Psalm 110 to their Messiah. [55] That should not surprise us since they also never applied the Servant Songs of Isaiah to their Messiah either. “If then David calls him ‘Lord,’ how can he be his son?” (22:45). Jesus gave them a real brain twisting question. While Jesus was the natural son of David according to the flesh, he was the Lord of David according to the Spirit. This information would in time totally transform the understanding of who Jesus was. He was no less than God incarnate. He was and is deity. “No one could say a word in reply, and from that day on no one dared to ask him any more questions” (22:46). With this question Jesus muzzled all of Israel’s leaders. He left them in shock and in stony silence. His many debates with the authorities were now ended. 1. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 967. 2. Keener, The IVP Bible Background Commentary, New Testament, p.104. 3. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 843. 4. http://www.epm.org/resources/2010/Mar/5/can-you-know-youre-going-heaven/ 5. Morris, The Gospel According to Matthew, p. 438. 6. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 327. 7. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 428. Kretzmann adds: “A vivid description of the elaborate preparations for an Oriental wedding-feast, to point a moral in the matter of the kingdom of God…but often lasted for days, Jdg. 14:17… This second calling seems to agree exactly with Eastern custom, Est. 6:14.” (Kretzmann, 22:1-4). 8. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 22:5. 9. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 327. 10. Keener, The IVP Bible Background Commentary, New Testament, p. 104. 11. Quoted in Dinesh D’Souza, What’s So Great About Christianity, (Washington: Regenery Publishing Inc., 2007), p. 161. 12. Barclay, The Gospel of Matthew, Vol. 2, vs. 22:1-10. 13. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 22:5. 14. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 968. 15. Ibid. 16. Coffman, Coffman Commentaries on the Old and New Testament, v. 22:10. 17. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 329. Clarke expands: “Among the Asiatics, garments called caftans, great numbers of which each nobleman has ordinarily ready in his wardrobe, are given to persons whom he wishes to honor: to refuse to accept or wear such a dress would be deemed the highest insult.” (Clarke, v. 22:11). 18. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 431. 19. Coffman, Coffman Commentaries on the Old and New Testament, v. 22:13. 20. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 329. 21. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 968. 22. Wiersbe, The Wiersbe Bible Commentary, NT, p. 65. 23. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 317. 24. Keener, The IVP Bible Background Commentary, New Testament, p. 105. 25. Barclay, The Gospel of Matthew, Vol. 2, vs. 22:15-22. 26. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 434. 27. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 99. 28. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 434. 29. Keener, The IVP Bible Background Commentary, New Testament, p. 105. 30. Utley, Free Bible Commentary, Matthew, v. 22:19. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 435. 32. Ibid., p. 433. 33. Barclay, The Gospel of Matthew, Vol. 2, vs. 22:23-33. 34. Guzik, Matthew, Enduring Word, vs. 22:23-28. 35. Wiersbe, The Wiersbe Bible Commentary, NT, p. 66. Morris adds: “This was a very old custom, as we see from its being practiced in patriarchal times (Gen. 38:8), but most interpreters agree that it was not widely observed in the first century. (Morris, p. 559). 36. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 437. 37. Keener, The IVP Bible Background Commentary, New Testament, p. 106. 38. Utley, Free Bible Commentary, Matthew, v. 22:30. 39. Guzik, Matthew, Enduring Word, vs. 22:30-33. 40. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 321. 41. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 440. 42. Ibid., p. 441. 43. Morris, The Gospel According to Matthew, p. 562. 44. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 441. 45. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 101. 46. My Jewish Learning. https://www.myjewishlearning.com/article/the-shema/ 47. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 969. 48. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 443. 49. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 844. 50. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 335. 51. Meyer, F. B. Meyer’s ‘Through the Bible Commentary,’ v. 22:40. 52. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 22:40. 53. Barclay, The Gospel of Matthew, Vol. 2, vs. 22:41-46. 54. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 337. 55. Keener, The IVP Bible Background Commentary, New Testament, p. 107. Then Jesus said to the crowds and to his disciples: “The teachers of the law and the Pharisees sit in Moses’ seat.” Matthew 23:1-2 This is a very strange and interesting section of scripture that is mostly recorded for us in Matthew, with some scattered portions in the other gospels. Morris says of this section, “There is nothing comparable to this sustained denunciation of the scribes and Pharisees in any of the other gospels…” [1] Barclay adds: “Nobody pays any attention to the anger of a bad-tempered man. But when a person who is characteristically meek and lowly, gentle and loving, suddenly erupts into blazing wrath, even the most thoughtless person is shocked…It is seldom in literature that we find so unsparing and sustained an indictment as we find in this chapter when the wrath of Jesus is directed against the scribes and Pharisees.” [2] Jesus says, “The teachers of the law and the Pharisees sit in Moses’ seat.” No doubt, this is a reference to the continuing tradition of teaching the law that had its beginning with the great Moses. [3] However, in the 1920s, a black basalt chair was unearthed at the synagogue of Chorazin and has earned the title of “Moses’ Seat.” It is now felt that authoritative teachers may have visited and given their teaching from chairs such as this one. [4] “So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach” (23:3). Osborne says, “This seems strange at first because of Jesus’ denouncement of much of their teaching (see 12:1-14; 15:1-20; 16:6-12; 19:3-9). Yet, Jesus did not toss aside the religious leaders as worthless; he understood the need for their function when they taught correctly. But he did question their actions.” [5] Obviously, many things that were taught from the Torah were good and wholesome. Unfortunately, the scribes and Pharisees desired to protect the law so they “built a fence” around it by adding many restrictions to it. [6] Little did they realize that in building such a fence they were adding to the law, a thing that God had sternly commanded against (Deut. 4:2). Barclay says, “By the time this scribal interpretation of the law was finished, it took more than fifty volumes to hold the mass of regulations which resulted.” [7] “They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them” (23:4). Morris comments, “The regulations they evolved for ritual purity were much harder for people in trades and similar walks of life than for the more leisured and scholarly Pharisees.” [8] The scribes and Pharisees were experts at dreaming up and fitting heavy burdens to other people but they were not willing to help lift them. We might have here a picture of an overloaded donkey that has fallen down under the weight of the burden with no one is willing to help the little beast get back up. It is interesting that in Acts 15:10, Peter makes a comment about these heavy burdens and about how impossible it was to bear them. He says, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?” Barclay says, “Whenever religion becomes a burden, it ceases to be true religion.” [9] How all this compares with the teaching of Jesus, who says, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (11:28-30). “Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long;” (23:5). Their religion was mostly for show and for exhibition. A good example was the size of their phylacteries and the length of their tassels. The phylacteries (Heb. Tefillin) were small black leather, cube-shaped cases that contained passages from the Torah (Exo. 13:1-10; 11-16; Deut. 6:4-9; 11:13-21). These were worn on the forehead and on the left arm of devout Jews in their times of prayer. The wearing of these items was an attempt to externalize the teaching of Deuteronomy 6:8 (cf. Exo. 13:16). For show, they made these phylacteries broad. Perhaps they widened the bands that held them in place or even increased the size of the boxes. They also made the tassels (Heb. Tzitzit) on their garments long to attract attention. These tassels were commanded in Numbers 15:37-41, and in Deuteronomy 22:12. They were designed by God so that people could be reminded of the commandments. However, they were not designed as badges of status or for ostentation. [10] “They love the place of honor at banquets and the most important seats in the synagogues;” (23:6). At the low “U” shaped Roman-style triclinium table of those days, the host reclined at the head of the table, while the guests reclined along its two wings. The choicest places were to the right and left of the host or as close as one could get to the head of the table. We can only imagine the scramble of guest for these choice places. It was no doubt a silly and sickening thing to watch at every banquet. For this reason, Jesus commanded his followers to seek the lowest place (Lk. 14:10). If the host, or God himself, wants us in a higher place they will see to that, and the elevation will then bring praise instead of shame. “They love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others” (23:7). The title of “Rabbi” meant “great one.” [11] Clarke says that these Rabbis “…were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.” [12] Coffman notes that we have a few similar problems today with our religious nomenclature, with titles like: “…Evangelist, Elder, Minister, Bishop, Deacon, Cardinal, Pope, Metropolitan, Monsignor, etc., etc.” [13] In the evangelical realm, we often have a lot of people strutting around with “Reverend” or “Doctor” in their titles. God is just not impressed with such things. “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven” (23:8-9). Blomberg comments here, “So the point of vv. 8-12, must be that such titles are not to be used to confer privilege or status.” [14] It does not mean that titles can never be used. We note that Jesus was called a Rabbi (Matt. 26:25, 49; Jn. 1:38; 3:26). Also, Paul called himself a father (1 Cor. 4:15; Phil. 2:22). He also called himself a teacher (1 Tim. 2:7; 2 Tim. 1:11). [15] Plenty of other people are called “father” in Scripture (Gen. 11:26ff.; 17:4; 25:19). It should be noted in the Bible that there are no “clergy” vs. “laity” distinctions. [16] In Christ we are all just brothers, sisters and servants of the Lord. I remember the story of one who was visiting a prominent house church in China and who was very eager to meet the leader. Finally, someone pointed him out to the visitor. To the newcomer’s shock, it was the man pushing the wheelbarrow full of manure. “Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted” (23:10-12). We have one teacher and his name is Jesus. The rest of us are followers and students. In some ways the Christian world is a very strange world. The way to receive is to give; the way to gain is to lose; the way to live is to die; the way up is down! If we would like to be exalted we must take the road of humility. It is a theme that occurs often in scripture (cf. Job 22:29; Pro. 29:23; Lk 14:11; 18:14; Jas. 4:6; 1 Pet. 5:5). [17] Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to. Matthew 23:13 We have in this section a series of seven woes against the scribes or teachers of the law and the Pharisees. Barclay says of the woes: “…The Greek word for woe is ouai… and is hard to translate for it includes not only wrath, but also sorrow….” [18] Osborne adds: “‘Woe’ is a term that warns of judgment to come but also conveys a feeling of regret because the listeners refuse to repent.” [19] Sometimes the word is translated “alas!” These leaders and teachers were guilty of closing the door of salvation on others. They would not go in themselves and neither would they let others enter. Morris says, “There were people in Galilee and Judea who heard Jesus gladly and were ready to respond to his teaching. But some of them had respect for the scribes and the Pharisees, the respected teachers of Israel, and when these revered leaders tried to discredit Jesus, they believed them.” [20] Often while they claimed to be helping people spiritually speaking, they were really making it impossible for them to believe. In Malachi 2:7 it is written: “For the lips of a priest ought to preserve knowledge, because he is the messenger of the LORD Almighty and people seek instruction from his mouth.” It should be noted here that verse 14 is missing in the NIV. It is also missing in several other modern translations such as the RSV and NJB. In other translations the verse speaks of the scribes and Pharisees as devouring widow’s houses and as a pretense making long prayers. Interestingly, this verse is found in Mark 12:40 and Luke 20:47. Utley says, “Matthew 23:14 is not in the Greek uncial manuscripts A, B, D, or L, nor most versions and, therefore, is probably not original to Matthew. It was probably put here by a copyist from Mark 12:40 or Luke 20:47.” [21] As we see from Mark and Luke, the saying of Jesus was authentic, although not originally recorded in Matthew. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are” (23:15). Keener says, “The wing of Phariseeism most influenced by Hillel was said to be especially open to converting non-Jews to Judaism. Judaism continued to be a missionary religion for centuries, until it was finally stifled by the legislation of Roman Christendom...” [22] We note here that when they made a disciple, that person became worse than their teachers. Morris says, “It has often been demonstrated that a new convert may be fanatically zealous for the new faith, far more zealous than those who have accepted it all their lives.” [23] Many of these proselytes probably came from the large groups of god fearers who were closely connected to the synagogues. Many folks were fed up with paganism and were attracted to the high morality associated with the synagogues. This was particularly true of pagan women. These god fearers made a fertile ground later for the Apostle Paul and many of them were brought into Christianity. The proselyte was a god fearer who went all the way into Judaism. [24] For the males this required circumcision, so we can understand why the women could be more attracted than the men. Woe to you, blind guides! You say, “If anyone swears by the temple, it means nothing; but anyone who swears by the gold of the temple is bound by that oath.” You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? Matthew 23:16-17 The scribes and Pharisees had devised a vast system of oaths. These oaths supposedly varied in their seriousness and validity depending upon how closely they were related to God himself. In this verse we can easily see that they valued the gold in the temple more than they valued God’s holy temple itself. In all their reasoning and scheming they had ended up with a seriously distorted system of values. [25] All this allowed them to quickly escape from vows that had become too costly or painful for them. We might remember from 5:33-37, that Jesus forbade the use of oaths entirely. He taught that it was much better just to reply with a simple “yes” or “no.” Everything beyond that could come from the devil. We might think that this was a small and insignificant area for the Jews but rather it was major. Morris comments: “…But if we can go by rabbinic literature, the swearing of oaths was commonplace among the Jews. A whole tractate of the Mishnah is given over to the subject (Shebu-ot).” [26] “You also say, ‘If anyone swears by the altar, it means nothing; but anyone who swears by the gift on the altar is bound by that oath.’ You blind men! Which is greater: the gift, or the altar that makes the gift sacred?” (23:18-19). The reference here is likely to the altar of burnt-offerings that stood before both the tabernacle and the temple. [27] On this great altar all Israel brought her sacrifices. On this altar the sins of Israel were forgiven. We can see how warped the thinking of the scribes and Pharisees had become. The animal on the altar had become more important to them than the altar itself. Jesus directed them back to the fact that the altar made the gift sacred. “Therefore, anyone who swears by the altar swears by it and by everything on it. And anyone who swears by the temple swears by it and by the one who dwells in it. And anyone who swears by heaven swears by God’s throne and by the one who sits on it” (23:20-22). So, in swearing by anything connected to the temple they were unknowingly swearing by God, and thus their vow was binding and could not be revoked. By their trickery with words they had ended up doing the very thing that was anathema to them in the first place. It is interesting how Christians in the present day do a similar thing by trying to rationalize with God’s word and commands. They end up with a solution that better suits them, their desires and lusts. We need to just simply take the Bible as it is and obey God, doing away with all the trickery and scheming. Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices— mint, dill and cumin. But you have neglected the more important matters of the law— justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. Matthew 23:23 The Jewish people were commanded to give the Lord a tithe of their increase (Lev. 27:30-33; Num. 18:21, 24; Deut. 12:5-19; 14:22). The tithe was for the support of the Levites who did much of the work around the temple (Num. 18:21). The Levites then paid a tenth of their receipts to the priesthood (Num. 18:25-28). Today Christians often grimace at the thought of giving a tenth to the Lord. We do not stop to think of how much the Jews normally gave in the course of their religion. Old Testament giving only started at the tithe or 10 percent. After the tithe there was the Sabbatical Year. When one lived in an agricultural society and did not farm his land one year out of every seven – that was effectively another 14.2 percent offered up to God. This did not consider that on the Sabbatical, all Hebrew slaves were freed and all debts to fellow Hebrews were canceled (Deut. 15:1, 12). If one did not harvest the corners of his fields or go back for second pickings, so that the poor could glean (Lev. 19:9), all that is possibly another 5-10 percent. For those who kept the Sabbath, that lost day of production could amount to another 14.2 percent. Then there was the year of Jubilee every 50 years. At that time all property reverted back to its original family ownership and all Hebrew servants were set free. That might amount to another 2-10 percent, depending upon how wealthy a family happened to be. Of course, we are already getting up into the area of 50 percent of total income offered to God. All this does not count the offerings. There were the offerings of the first-born and first-fruits. Plus, all males were required to go up to Jerusalem three times a year (Ex. 23:17), and they were forbidden to appear before the Lord empty (Deut. 16:16). They had to bring animals from their flocks each time. Then there were the whole offerings, cereal offerings, drink offerings, peace offerings, sin offerings, and trespass offerings (Lev. 1 – 5). All these offerings could easily total up to another 5-10 percent of a family’s income. Whew! Utley says, “The New Testament does not speak of tithing except here. The heart of New Testament giving is not found in a percentage (cf. 2 Cor. 8 – 9)!” [28] Actually, if we think solely in terms of a percentage we have missed the real spirit of New Testament giving. Although these Old Testament scribes and Pharisees gave a lot to the Lord, they somehow also missed the spirit of real giving. They were real sticklers in tithing, even from their garden and table plants (which the Lord did not command) but totally missing all the weightier matters of the law like justice, mercy and faithfulness (which the Lord did command). Barclay says that they had completely lost their sense of proportion. [29] “You blind guides! You strain out a gnat but swallow a camel” (23:24). A gnat was about the smallest living thing they encountered, while a camel was the largest. No doubt the gnats swarmed around their fruits and their wine. Since the gnat was an unclean insect (Lev. 11:41), they strained their wine to keep from imbibing one. But in other ways they would swallow a camel, which was also unclean (Lev. 11:4). Commentators feel that there might be a play on words here between the Aramaic term for gnat (galma) and the term for camel (gamla). [30] Again theirs was a lost sense of proportion. Minor matters were overly elevated while major matters were overly neglected. [31] Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Matthew 23:25 France says they were manifesting a “failure to distinguish between external correctness and internal purity.” [32] They were focusing on outward things like people so often do. However, the Bible says that God looks at the heart (1 Sam. 16:7). For this reason the scripture says, “Above all else, guard your heart, for everything you do flows from it” (Prov. 4:23). It is interesting that the school of Hillel got it right in saying that the inside of the cup had to be cleaned first. Apparently, on this issue Jesus sided with the school of Hillel. [33] Coffman comments: “It was far more important that food be ‘clean’ in the sense of its not having been obtained through extortion, and that gluttony or excess could occur in spite of all ceremonial cleanliness…They robbed widows and orphans, dealt deceitfully, defrauded in money-changing, and violated wholesale the great moral precepts of the Law; in a genuine moral sense, therefore, their food was contaminated with extortion and excess.” [34] “Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean” (23:26). Morris says, “When a person is made clean in his innermost being this is necessarily reflected in that person’s outward actions…to concentrate on the outward does nothing for the inward.” [35] As Christians, we can be immensely thankful that Jesus has made possible the cleansing of our hearts and all inward things through the shedding of his precious blood on Calvary. “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (23:27). Barker and Kohlenberger say that during the month of Adar, before Passover, the people customarily whitewashed the graves and gravesites so that they might be clearly identified by the many pilgrims who would come to Jerusalem. [36] At this time of year, the winter rains would have stopped, making such an operation possible. Of course, for the Jewish people to touch a grave or a human bone instantly defiled them (Num. 19:11-22). This uncleanness would last for a week and could conceivably cause a pilgrim to miss much or all of the Passover festivities. “In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (23:28). The scribes and Pharisees were scrupulously careful in marking tombs, but they were not careful with the dead and rotten things they sheltered within themselves. While outwardly they appeared virtuous, by their very presence they were contaminating the people. [37] Even their most esteemed leaders were hypocritical. On one occasion Paul referred to Israel’s High Priest as a whitewashed wall (Acts 23:3). [38] Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. Matthew 23:29 Kretzmann says, “The actual and reputed graves of the prophets of the Old Testament were held in great veneration by the Jews of the time of Christ.” [39] A similar thing is true today. Each year in Israel at the holiday of Lag Ba’omer, there is a massive gathering of the Orthodox Jewish people on Mt. Meron, at the tomb of the noted Rabbi Shimon bar Yochai. He was a second century follower of the famous Rabbi Akiva. The tombs of other important Rabbis are likewise honored in Israel today. “And you say, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets’” (23:30). The problem with the scribes and Pharisees building tombs for the prophets was that they did not truly honor the prophets or their teaching. Guzik says that the religious leaders honored the dead prophets but murdered the living ones. [40] Jesus was the prophet of all prophets and they were fully intent upon murdering him (cf. 13:57; 21:11; Lk. 24:19). Morris says, “Now that the prophets were safely out of the way and they could no longer hear the thunderbolts those great men hurled at conventional religiosity, they could safely applaud all that the prophets had said…” [41] “So you testify against yourselves that you are the descendants of those who murdered the prophets. Go ahead, then, and complete what your ancestors started!” (23:31-32). Morris says, “…the prophet killers and the prophet buriers belong together…Their actions show that they are the true sons of the murderers of God’s messengers.” [42] As Guthrie says, “It is always easier to honor a dead prophet than to heed a living one.” [43] The challenge of Jesus in verse 32 is bitterly ironic. He goads them to go ahead and complete all their dirty work. He simply says, “Go on, then and finish up what your ancestors started!” [44] Jesus knew that in their day, rebellion would reach its climax and that they would be awarded the ultimate punishment. [45] You snakes! You brood of vipers! How will you escape being condemned to hell? Matthew 23:33 It seems here that the Lord pulls out all the stops and roundly condemns the scribes and Pharisees as a brood of snakes. This is not the first time they had heard such a condemnation. John the Baptist once labeled them in exactly the same way (3:7). They were children of the devil, who is also called the ancient serpent (Rev. 12:9). Although they were some of the world’s most religious people, they would be consigned to hell or Gehenna because of their hypocrisy (cf. Matt. 5:20). “Therefore I am sending you prophets and sages and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar” (23:34-35). “God’s messengers have never been warmly received by any generation.” [46] This seems to be almost a summation of the prophetic ministry and its treatment over the centuries. It is also a prophetic picture of what would happen to the earliest apostles as they spread the good news of the kingdom. They would be pursued, flogged in the synagogues and even killed. Later, some of these evil people would relentlessly pursue the Apostle Paul from town to town, trying to undue his work and even to kill him. Their very generation would fill up the measure of iniquity and fill it to the brim. [47] Their final and most loathsome act was to murder the Messiah who was sent for their salvation. Thus, they would bring down upon their generation the stored up wrath of God through all the ages. The abuse and death of prophets from A to Z would be chargeable to them. This is the first time we learn that Abel was actually a prophet. Zechariah the son of Berekiah was the last prophet to be abused and murdered. He is mentioned in 2 Chronicles 24:20-22, and Second Chronicles was the last book of the Hebrew Bible. There is a little confusion concerning him, as to whether or not he was the son of Jehoida as mentioned in the above passage. Often in the Hebrew world people did have two names so perhaps this is the explanation. France notes how the two Zechariahs were often confused in Jewish tradition. [48] “Truly I tell you, all this will come on this generation” (23:36). The generation of Jesus would not be finished until AD 70 when the temple was burned and the city of Jerusalem was sacked. Perhaps there has never been a sorrow like the sorrow of that time. Josephus mentions that over a million Jews were killed with close to one-hundred thousand sold into slavery. [49] It was a dreadful time in the history of God’s people. Fortunately, the Christian population fled the city, according to the Lord’s word, and survived in a city of the Decapolis known as Pella. Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. Matthew 23:37-38 After venting his rage over the scribes and Pharisees, Jesus turns to Jerusalem with the utmost compassion. Jesus here makes a clear identification of himself with God the Father. [50] In spite of the city’s evil, the Lord wished to gather the people like a hen gathers her chicks (cf. Psa. 17:8; 91:4; Isa.31:5). Here Jesus says that he often wished to gather the people. If we were considering only the Book of Matthew we would not understand this statement. However, in John’s gospel we learn that Jesus made many trips to Jerusalem. [51] Each time he probably wept and longed to gather the people to himself. “For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’” (23:39). Morris says, “You will not see me any more: marks the end of Jesus’ earthly ministry…He is surely referring to some future happening.” [52] Perhaps the Lord has in mind Psalm 118:26-27 or Zechariah 12:10. He will return when the Jewish people seek him. Today there are probably some 20,000 Messianic Jewish people in Israel (these are Jews who accept Jesus as Messiah). Many of these are almost daily saying “Come Lord Jesus!” (Rev. 22:20), and “Blessed is he who comes in the name of the Lord!” 1. Morris, The Gospel According to Matthew, p. 569. 2. Barclay, The Gospel of Matthew, Vol. 2, vs. 23:1-39. Pett adds: “Many find Jesus’ words here difficult because they do not fit in with their picture of Jesus. But there is actually nothing here that Jesus has not said previously.” (Pett, vs. 23:1-39). 3. Morris, The Gospel According to Matthew, p. 572. 4. Guzik, Matthew, Enduring Word, vs. 23:1-4, citing Carson. 5. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 448. 6. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 341. 7. Barclay, The Gospel of Matthew, Vol. 2, vs. 23:1-39. 8. Morris, The Gospel According to Matthew, p. 574. 9. Barclay, The Gospel of Matthew, Vol. 2, vs. 23:1-4. 10. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 32. 11. Ibid., p. 34. 12. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 23:7. 13. Coffman, Coffman Commentaries on the Old and New Testament, v. 23:7. 14. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 343. 15. Guzik, Matthew, Enduring Word, vs. 23:5-10. 16. Utley, Free Bible Commentary, Matthew, v. 23:8-9. 17. Ibid., v. 23:12. 18. Barclay, The Gospel of Matthew, Vol. 2, v. 23:13. 19. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 452. 20. Morris, The Gospel According to Matthew, p. 579. 21. Utley, Free Bible Commentary, Matthew, v. 23:14. 22. Keener, The IVP Bible Background Commentary, New Testament, p. 109. 23. Morris, The Gospel According to Matthew, p. 580. 24. Barclay, The Gospel of Matthew, Vol. 2, v. 23:15. 25. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 330. Osborne enhances: “…The idea was that a person would be bound if he swore by something greater than himself…” (Osborne, p. 454). 26. Morris, The Gospel According to Matthew, p. 580. 27. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 23:18. 28. Utley, Free Bible Commentary, Matthew, v. 23:23. 29. Barclay, The Gospel of Matthew, Vol. 2, vs. 23:23-24. 30. Utley, Free Bible Commentary, Matthew, v. 23:24. 31. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 345. 32. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 332. 33. Keener, The IVP Bible Background Commentary, New Testament, pp. 109-110. 34. Coffman, Coffman Commentaries on the Old and New Testament, v. 23:25. 35. Morris, The Gospel According to Matthew, p. 584. 36. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 105. Keener augments: “Nothing spread ritual impurity as severely as a corpse…Pharisees believed that one contracted impurity if even one’s shadow touched a corpse or grave.” (Keener, p. 110). 37. Ibid. 38. Guzik, Matthew, Enduring Word, vs. 23:27-28. 39. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 23:29-33. 40. Guzik, Matthew, Enduring Word, vs. 23:29-36. 41. Morris, The Gospel According to Matthew, p. 586. 42. Ibid., p. 587. 43. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 845. 44. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 348. 45. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 333. 46. Morris, The Gospel According to Matthew, p. 588. 47. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 23:24-26. 48. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 334. Clarke supplements: “Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah.” (Clarke, v. 23:35). 49. Josephus, Flavius, Wars of the Jews, Bk. 6. Ch. 9. v. 3. 50. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 106. 51. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 845. 52. Morris, The Gospel According to Matthew, p. 592. Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. Matthew 24:1 Jesus was leaving the temple and would likely never return to it again. He came to his own people and they would not receive him (Jn. 1:11). Now the sure judgment of God was about to fall on the nation and on its house of worship. As Jesus was leaving, his disciples seemed overwhelmed by the massive stones and the magnificence of the structure. From what we know today the temple was indeed both massive and magnificent. Beginning in 19 BC, King Herod the Great had instituted renovation on the Temple of Zerubbabel (Ezr. 6:15), or the Second Temple as it is now called. Much of the temple was completed after ten years of hard labor, but the finishing work lasted much longer, making a total of over eighty years, and being concluded only in AD 63. It took the work of 10,000 skilled laborers for the overall complex and 1000 especially trained priests to do construction on the holy sanctuary itself. [1] Herod the Great, who was not Jewish but Idumean (Edomite), was in many ways a terrible person but he was a great builder. It is thought that he was trying to gain favor with the Jewish people by rebuilding their temple. He greatly increased and leveled the old temple complex by the use of a massive retaining wall some 1576 feet (480 m.) x 985 feet (300 m.) on the average. [2] On top of the platform he reconstructed the temple and made it utterly magnificent. The temple was a sight to behold. The first century historian Josephus describes it: Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or the eyes: for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. But this temple appeared to strangers, when they were at a distance, like a mountain covered with snow; for, as to those parts of it that were not gilt, they were exceeding white. [3] Keener says, “The Jerusalem temple was one of the most splendid structures of all antiquity and seemed strong and invincible.” [4] Not only the disciples, but almost everyone else in Israel felt it unthinkable that the temple could ever be torn down. Unfortunately, it had become an idol to many Jews. “‘Do you see all these things?’ he asked. ‘Truly I tell you, not one stone here will be left on another; every one will be thrown down’” (24:2). It is utterly amazing how this prophecy of Jesus was so completely and accurately fulfilled. Today on the Temple Mount there is no trace of the glorious building complex of Herod. It is not even possible to discern exactly where the holy temple once stood. Truly, there is not a single ancient stone left on top of another because it was swept clean by the Romans in AD 70. At the southwestern corner of the platform in the Old City it is still possible to see a pile of large ancient stones that were thrown from the top of the retaining wall and came crashing down on the pavement below, destroying it in some places. The only stones remaining intact are those of the massive retaining wall itself. The most famous spot on this retainer is what was once called the Wailing Wall and today is referred to as the Kotel. This has become a sacred spot for the Jews since it is normally the closest they may come to where the temple once stood. The Western Wall (Kotel) or retaining wall is a wonder to behold. The very large stones are decorated with the typical Herodian indented borders and they are so perfectly fitted together that it is almost impossible to slip even a sheet of paper between them. This is utterly amazing when we consider that some have been estimated to weigh between 400-600 tons each. [5] The first seven visible layers today are original Herodian-type stones. The height of the exposed section of the retaining wall is approximately 62 feet (19 m.). Below ground there are 17 more layers of massive stones going down to bedrock. [6] It is reported that Titus desired to spare the temple but it was nevertheless set aflame. Guzik says: “Ornate gold detail work in the roof melted down in the cracks between the stone walls of the temple, and to retrieve the gold, the Roman commander ordered that the temple be dismantled stone by stone. The destruction was so complete that today there is true difficulty learning exactly where the temple was.” [7] Josephus notes how one of the priests who came into league with Caesar delivered to the Romans many precious garments, precious stones, golden lamps, tables and other items before the temple was destroyed. [8] After the terrible destruction, the Romans brought their ensigns to the temple and set them near the eastern gate. There they offered sacrifices to them. [9]. After the temple was destroyed the order was given to destroy the city, leaving only the towers of Phasael, Hppicus, and Mariamne and the area enclosed by the wall on the west side of the city. This was to become a camp for the Roman garrison that would be established there. [10] As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?” Matthew 24:3 Jesus had taken his seat on the Mount of Olives somewhere opposite the temple (Mk. 13:3). Once again, Jesus sat as he began to teach. We do not know exactly where Jesus and his disciples were sitting. Actually, it would not make much difference, because almost the whole western face of the mountain provides an excellent view of the Temple Mount. We should note that the Mount of Olives is higher than the temple area by several hundred feet. Its elevation is 2683 ft. (818 m.), compared with 2428 ft. (740 m.) for the Temple Mount. Today, most tourists to Israel are treated with a grand photo op from a spot near the top of the Mount of Olives. We note in Mark and Luke that the disciples asked Jesus two questions, “When would these things happen?” and “What would be the sign that they were about to happen?” (cf. Lk. 21:7). Mark informs that these disciples were Peter, James, John and Andrew (Mk. 13:3). Jesus proceeded to answer, however, in his answer he somehow bound together the events of Jerusalem’s destruction with the events characterizing the end of the world. In many places these are bound so closely together that scholars have had great difficulty distinguishing them. I have mentioned before in my commentaries that when one drives across the Great Plains of the US traveling west, that one will eventually see the Rocky Mountains appearing in the distance. These great mountains appear initially as a very long chain of snow-capped peaks (many towering over 14, 000 ft. or 4267 m.). However, as one draws closer, it becomes apparent that there are many peaks and valleys that make up this mountain range. Prophecy is a little like that. Jesus is not just seeing the one event of Jerusalem and her temple (like Pikes Peak, that stands out all by itself), but he is seeing the remainder of human history as a background. So, much of what Jesus sees concerns the destruction of Jerusalem and her temple. All other history is somehow linked to this watershed event of Jerusalem’s destruction. In fact, we will see in Daniel that all human history is indeed connected to Jerusalem. No doubt, it is for this reason that the Bible exhorts us to pray for the peace of Jerusalem in Psalm 122:6, and to give God no rest till he establishes Jerusalem and makes it the praise of the earth in Isaiah 62:6-7. Jesus answered: “Watch out that no one deceives you.” Matthew 24:4 It appears that one of the most dangerous problems related to the end of the age is that of deception. We must remember that Jesus is warning his own dear disciples here. We would be remiss if we did not cover the different views on the end times that cause deep separation between Christians today. First, let us look at the idea of Premillennialism, which was the most popular idea of the end time in the earliest centuries of the church. Premillennialism held that Christ would come again prior to the millennial period of some one-thousand years. He would then set up his government on earth from Jerusalem. [11] The millennial period would be a time when evil would be mostly purged from the earth, a time of great peace. Second, let us look at the idea of Postmillennialism. Postmillennialism holds that the millennial period will not necessarily be a thousand years in duration, but in that period Christ will reign over the earth. There will be a gradual Christianization of the earth through the spread of the gospel. After that time, Christ will return to usher the church into its eternal state. Obviously, Christ comes after the millennial period in this view. [12] Third, we will look at Amillennialism (literally “no” millennium). It is quite similar to Postmillennialism in some respects. Amillennialism teaches that Satan is already bound and can no longer deceive the nations. Thus, the gospel can be freely spread over the earth. Christ’s reign during the Millennium is spiritual in nature, beginning with the Resurrection remaining until the present. The Millennium is not just confined to a time period. At the end of the church age the Lord will return in judgment. [13] Now let us make a quick critique of these views, particularly the last two. Both Postmillennialism and Amillennialism could do with some serious reality checks. While these views might have made sense in earlier years of Christianity they make little sense today. They both miss the biblical fact that the world will get worse and worse despite the gospel (2 Tim. 3:1-5). This truth is also vividly borne out in the Book of Revelation. They both really miss the Millennium and they miss the fact that there will be a time when all the promises ever made to Israel will come to pass in this world. They miss the idea of the saints ruling with Christ on this earth as it is being renewed (Rev. 5:10). Premillennialism, or rather the brand of Dispensational Premillennialism, teaches that the church will be taken out of the earth prior to the Tribulation in a so-called Rapture. This Rapture doctrine is scarcely two hundred years old, but has essentially taken over eschatological prominence at least in the West. This view has many faults. Most seriously, it undoes the biblical teaching that the church and Israel will come together in the last days and experience a wonderful unity (Eph. 2:14-22; 3:6). This doctrine focuses upon Christians being removed from the earth prior to the Tribulation. We need to remember that God’s people throughout history have always been in the midst of trouble. The Bible is plain that it is the wicked that will be plucked out of the earth and not the righteous (Psa. 37:9, 29-31; Prov. 10:25, 29-30; Matt. 13:36-43). This doctrine will likely cause many Christians to miss the glory of the last days. They may miss being victorious against antichrist and miss reigning on this earth with the Lord as we have noted in Revelation 5:10. It is easy to confuse “premillennial” with “pretribulation.” Pretribulation has to do with the supposed rapture of the church prior to the tribulation, or after the first three years of the tribulation (this is the mid-trib rapture idea). Of course, “premillennial” has to do with Christ’s coming prior to the Millennium. “For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many. (24:5). Jesus is clear that many false prophets will arise and deceive many. There were false prophets and deceivers in early Christian times (e.g. 8:9-11; 2 Pet. 2:1; 1 Jn. 2:18-19; 4:1-3). Some prominent ones were Theudas (Acts 5:36), and the Egyptian (Acts 21:38). The Jews in later times had a number of false prophets. After AD 130, a Jewish leader by the name of Bar Kochba arose and was proclaimed as messiah by the esteemed Rabbi Akiva. [14] Bar Kochba led Israel into the second Jewish revolt against Rome that was mercilessly put down. From that point, Jerusalem was declared a pagan city, with Jews forbidden to enter it. The Jewish people were once again scattered among the nations. Even as a dispersed people, the Jews had several “messiahs” appear over the centuries. Also, the Christians have had their share of false prophets and false messiahs. We have only to mention William Miller, who predicted that Christ would return on October 22, 1844. Since Christ did not return, this date became known as the Millerites’ Great Disappointment. We can expect the false prophets and false messiahs to increase as the end days near. Of course, the greatest false prophet will be antichrist and his prophet who are yet to come. “You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come” (24:6). The period after Christ witnessed many wars and rumors of wars as the Pax Romana (the Roman peace) began to unravel at the seams. There was great pressure from the Parthians in the east and from the many uncivilized tribes to the north. In addition, Rome had great internal trouble. Just before the time of Jerusalem’s destruction there was a succession of several claimants for the job of emperor. In one year alone there were four emperors. The fourth was Vespasian, who left the siege of Jerusalem to his son Titus and took over the reins of Roman government. Clearly, false prophets and wars were all signs of the approaching end. Jerusalem’s destruction was certainly such a sign. In every age since Christ they are reminders and pictures telling us that the age is ending and that we are living in the last days. “Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places” (24:7). As long as this present evil age endures there will be struggles with one nation against another and one kingdom against another. The prince of this age will see to that. All these things tell us that the end is approaching. Clarke mentions the civil war in Italy, while several contenders vied for the throne. [15] There were many outbreaks of violence against the Jews themselves. The Jews were expelled from Caesarea with 20,000 slain. At Scythopolis close to 13,000 were murdered and at Ashkelon another 2,500. It is thought that some 50,000 Jews were slain at the outbreak of violence in Alexandria, with another 10,000 killed in Damascus. [16] There was an earthquake marking the resurrection of Jesus (Matt. 28:2). There was an earthquake later in Laodicea and a terrible one that shook the whole of Phrygia in AD 61. There was the famous eruption of Mt. Vesuvius on the Italian peninsula in AD 79. That great eruption completely buried the Roman cities of Pompeii and Herculaneum. Corinth and the isle of Cyprus also suffered earthquakes in the 70s. [17] There will also be famines because of the evil and selfishness of humankind. In Acts 11:27-30, we read about a terrible famine that struck in the days of Claudius. As Nero’s reign drew to an end there were great unrests and food shortages. [18] The famines have certainly gotten worse over the centuries as Jesus indicated. Many of the famines today are state-sponsored. We think of the famine in the Communist Ukraine killing from 2.4 to 7.5 million peasants in 1932. As a result of the “Great Leap Forward” in 1958, between 16.5 to 46 million people perished in China. [19] This was one of history’s most deadly famines. Of course, some countries like North Korea seem to be in state of almost perpetual famine. Famine is another “birth pain” of the coming age. In Revelation 6:5-6, we are told that a black horse will run throughout the earth indicating that there will be great famine. In Revelation 6:8, we see that initially a fourth of the earth will be suffering under war, plagues and famine. In Luke’s parallel (Lk. 21:11) he adds pestilences, terrors along with great signs from heaven. “All these are the beginning of birth pains” (24:8). The pains and travail of the coming age are often noted as birth pains in scripture (Isa. 13:6-11; 26:17; Hos. 13:9-13; Mic. 4:9-10). Most of us may not understand birth pains but the mothers in our midst certainly do. Birth pains usually begin lightly but grow more and more painful as things progress. This is exactly what will happen as the end of the age draws near. Some people have referred to this as a time of Messianic woes. For sure and certain we will all get to share in the Messiah’s suffering and be identified with him as this evil age draws to a close (Phil. 3:10-11). For certain, the birth of the kingdom of God will be painful. Morris says, “Among the Jews there was a widespread expectation that before the Messiah came to set up the kingdom of God in a form that would last forever there would be trouble on the largest possible scale.” [20] Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. Matthew 24:9 Persecution was very much a part of life for the earliest Christians. In fact, some three-quarters of the earth’s population today live in areas that deny religious freedom to some degree. [21] We should be under no illusions in the west that persecution is coming our way. In 1988, Johnny Cash introduced his gospel song, “Matthew 24 Is Knocking At The Door.” We would have to agree that Matthew 24 is knocking at our door in many ways today. Barclay says, “This passage shows the uncompromising honesty of Jesus. He never promised his disciples an easy way; he promised them persecution, suffering and death. There is a sense in which a real church will always be a persecuted church, so long as it exists in a world which is not a Christian world.” [22] Obviously, there was much fulfillment of this verse in the first century. Peter and John were brought before the Sanhedrin in Acts 4:1-22. Peter and some of the other apostles were put in jail by the high priest and his associates, but the Lord delivered them in the night (Acts 5:17-42; cf. 12:11-19). Stephen the deacon was stoned to death for his witness (Acts 7:54-60). Paul was stoned for preaching at Iconium but miraculously survived (Acts 14:19-20). Paul and Silas were imprisoned by the magistrates in Philippi but were miraculously delivered (Acts 16:20-40). During his ministry Paul was beaten with rods by the Romans three times (2 Cor. 11:25). He was beaten by the Jews three times with 39 stripes each. Paul was arrested in the temple area at Jerusalem (Acts 21:27ff.) and was later sent to Rome as a prisoner. During his imprisonment he bore witness before Annas the high priest (Acts 24:1ff.), and before Felix the procurator of Judea (Acts 24:2ff.). Finally Paul bore witness before Festus, the Roman governor who succeeded Felix (Acts 25:1-12) and before King Agrippa (Acts 25:23 ff.). We read in 2 Timothy 3:12, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted…” Our desire should be to know Christ and become identified with him in his suffering as we have mentioned (Phil. 3:10). We note in this section that Christians will be put to death. We see the same thing in Revelation 6:9-11, as the fifth seal is opened. [23] Thus we have to conclude that there will be many Christian martyrs in the last days. It is important that we distinguish Christian martyrdom from the false Islamic “martyrdom.” In Christianity we give our lives for the sake of Christ, the kingdom of God and others. In Islam, people who supposedly give their lives for Allah try to kill as many other people as possible in the process. Christians will become universally hated as they stand for Christ, for truth and for righteousness. The world despises all these things and that hatred will increase exponentially as time goes on. Osborne says, “The justice system you believed would protect you will decide to oppress you, then threaten you, and then exterminate you.” [24] “At that time many will turn away from the faith and will betray and hate each other, and many false prophets will appear and deceive many people” (24:10-11). Guthrie comments that these things “…are peculiar to Matthew and list most of the spiritual disasters which can come on the Christian community – apostasy, treachery, internal hatred, heresy, lovelessness.” [25] When the end time pressures mount, even the close-knit church and its families will feel the stresses and some will come apart. Always in these situations the threat of betrayal becomes a real thing to be feared. In the time of the Maccabees, which in many ways pictures the time of the end, there was much betrayal. Many went to their deaths because other believers turned them in. We can assume that in the end days of the antichrist the same thing will happen again, except on a larger and worldwide scale. The pressures of the end days will reveal who the real Christians are. To compound the problem of apostasy and betrayal, many false prophets will appear in the last days. During the fall of Jerusalem, the evil leaders suborned many false prophets who kept the people from deserting with their made-up stories and false hopes. [26] We can assume that a similar thing will happen in the last days. In fact, the present-day church has already been greatly injured by false prophecy concerning the Rapture. Many of these prophets will be like wolves in sheep’s clothing (7:15-23). “Because of the increase of wickedness, the love of most will grow cold, but the one who stands firm to the end will be saved” (24:12-13). The Bible tells us that wickedness will increase as the last days draw closer. Again, we can discount the Postmillennial and Amillennial viewpoints here. They tell us that the world will get better and better until Jesus finally just comes and receives the church to himself. This is pure mythology. We only have to look around us to see that the world is getting worse by the day. Paul tells us that terrible times will come in the last days (1 Tim. 4:1-2; 2 Tim. 3:1-5). The Bible seems to assume that Christians will be right in the midst of this awful struggle. The key to last day success is in the biblical doctrine of perseverance. The Greek word used here for “stand firm” is hupomone. Barclay defines it as “spiritual staying power…It is the spirit which can bear things, not simply with resignation, but with blazing hope…” [27] It is that steadfast endurance that keeps us going to the very end. The politician Newt Gingrich defines it at least in the political realm as, “the hard work you do after you get tired of doing the hard work you already did.” Simply, we have to keep on keeping on if we are to be saved (Rom. 12:12; Gal. 6:9; Jam. 1:12; Rev 3:10). This “keeping on” is not done in our own strength but through the help of Christ. In Hebrews 7:25 it is written, “Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.” In Jude 1:24 Jesus is said to be the one “…who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy…” This does not mean that we cannot die as a martyr. While we may lose our physical lives for Christ, we have his assurance that he will preserve our spiritual lives. Utley says that the doctrine of perseverance, “…must be held in a dialectical tension with the doctrine of the security of the believer. Both are true!” [28] It is a serious warning that because of the great increase of wickedness in the last days the love of many or most Christians will grow cold. “And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (24:14). We should note here that the gospel will preached to all the earth as a testimony. The Bible does not say that all the earth will believe the gospel. However, many have come to believe Of course, millions worldwide have come to believe in Christ. Today, there are various means of evangelism that were previously not available. This would include TV an all the electronic media. For instance The Jesus Film alone now has been shown to 5.1 billion people worldwide in 800 languages. [29] Philip Jenkins says, “Already today, the largest Christian communities on the planet are to be found in Africa and Latin America.” [30] Jenkins says, “Just since 1965, the Christian population of Africa has risen from around a quarter of the continental total to about 46 percent. [31] There are other areas of the world where Christianity has experienced amazing growth in modern times. Jenkins says, “The number of Christians in the whole of Korea was only 300,000 or so in 1920, but this has now risen to 10 million or 12 million, about a quarter of the national population.” [32] Dinesh D’Souza says, “Despite the limitations imposed by the Chinese government, it is estimated that there are now 100 million Christians in China who worship in underground evangelical and Catholic churches…David Aikman observes…China will in a few decades become the largest Christian country in the world.” [33] Of course, soon after Jesus’ death the gospel was preached to much of the known world (Col. 1:6, 23). There is one thing we need to realize about end day timing. Blomberg sums it up saying, “…everything necessary for Christ’s return was accomplished within the first generation of Christianity, so that every subsequent generation has been able to believe that Jesus could come back in their times.” [34] So when you see standing in the holy place “the abomination that causes desolation,” spoken of through the prophet Daniel— let the reader understand—then let those who are in Judea flee to the mountains. Matthew 24:15-16 Here we have the introduction of a great mystery that is both alarming and frightening. Jesus tells us that something awful and unspeakable will happen in the last days and that we have a great need to understand it. In order for us to begin to understand this awful and unspeakable mystery we must go back in the history of God’s people to the time of the prophet Daniel. Today a lot of scholars sneer at Daniel and claim that his prophecies were written after the events took place. Therefore, some scholars maintain that Daniel is a very late book and thus it is essentially a false and connived account. We need to make clear that Jesus really believed in the Book of Daniel. He based much of his prophecy regarding the end-time on the book. We had better believe it too. In the Book of Daniel we have a mysterious outline of holy history beginning with the second decree of the Persian King Artaxerxes in 445 BC and running to the end of time. This great and fascinating outline is encapsulated in a mere four verses of Daniel—from 9:24 through 9:27. Only God could do such an astounding thing as to summarize all the future history of the world in four verses! That history, like all history, is closely connected to Jerusalem. From the time of the decree to rebuild Jerusalem to the end of the world would be “seventy sevens” or seventy weeks of seven years. This would make up a total of 490 years. Daniel tells us that after 69 of these weeks of years had passed, the Messiah of Israel would come, be cut off, and then the holy temple and the city of Jerusalem would be destroyed. It is interesting that 69 sevens or 483 years (adjusted for the Jewish lunar calendar) brings us up to the area of around AD 30 or to the general time of Jesus’ ministry and death. Shortly after that, both the temple and city of Jerusalem were destroyed by the Romans. Obviously, Daniel tells us that there is a mysterious “seven” or a period of seven years still unfulfilled. Since all future time is built around Jerusalem we can only conclude that the destruction of Jerusalem by Titus in AD 70 somehow stopped the divine clock. There is still a week of seven years left. After almost two thousand years the clock is still stopped with “seven minutes till midnight,” so to speak, still showing on its face. We are thus very near a new day. This is exactly why early Christians felt they were living in the last day or last hour of history (cf. 1 Jn. 2:18). We are still in that last hour. Many Bible scholars believe that the restoration of Israel and especially the future rebuilding of the temple by the Jews, will inaugurate these last seven years of history. It will be an exceedingly turbulent time in which the Beast or antichrist will arise. During the last three and one-half years the antichrist will proclaim himself as God and will take his seat in the new temple of God. This is the “abomination of desolation” spoken of by the prophet Daniel (Dan. 8:13; 9:27; 11:31; 12:11). It will bring a time of horrible suffering for all people, even for God’s people (cf. Dan. 12:1 ff.). Now, holy history is a strange thing in that often there are partial fulfillments of prophecy before the final one. This is especially true in regard to Jerusalem and the temple. What Daniel prophesied had a rather exact fulfillment in the days of the Greek/Syrian or Seleucid king named Antiochus IV (Epiphanes). This account is recorded for us in the non-canonical history books of I and II Maccabees. It is also related by the Jewish historian, Josephus. During this period the Syrian king invaded Jerusalem (175 BC), killed and enslaved many of its inhabitants, sacked the temple, and carried off most of its treasures. He then offered a pig on its altar, set up a statue of Olympian Zeus in its sacred courts and ordered the Jewish people to worship it. [35] At this, the devout and zealous Jewish family of the Maccabees began a revolt against Antiochus. Although they were a small band, with the help of God they gained some outstanding victories over very large armies. In time, they cleansed the temple and rededicated it. This event is still celebrated in the Jewish festival of Hanukkah. Although it was not a biblical festival, Jesus must have thought it very important for we see that he went up Jerusalem in the winter to celebrate it (Jn. 10:22-23). Had the valiant Maccabees not arisen there probably would not have been a temple court for Jesus have entered, or even a nation of Israel left for him to have visited. When Matthew wrote his gospel the stage was fully set for another and even more serious fulfillment of Daniel’s prophecy. In less than a decade of his writing, the Romans would come and totally destroy the temple and the city of Jerusalem. They would kill over a million of the Jews and take another hundred thousand captive. [36] The long age of the Gentiles would be fully instituted and would last till the present hour, with the holy temple area being trampled down by a long succession of Gentile people (Lk. 21:24). According to the prophetic pattern, Titus also entered the temple as it was being destroyed. [37] It is significant, that as Roman armies were surrounding Jerusalem, the early Christians were watching and were alert. They must have taken Jesus’ warnings seriously because the whole Christian community fled Jerusalem and settled at Pella, a city of the Decapolis across the Jordan and in the foothills of Peraea (today’s country of Jordan). [38] Thus, the Christians were spared the awful destruction of Jerusalem. Many other Jews did the opposite and crowded into Jerusalem. They soon faced suffering and death that is almost too difficult and horrendous to describe. [39] So, prophecy can have more than one fulfillment as we have said. Daniel’s prophecy of the abomination was fulfilled in part during the time of the Maccabees, when Antiochus set up a statue to the Olympian Zeus and offered swine’s flesh on it. [40] Then according to Daniel’s prophecy it was further fulfilled in the destruction of Jerusalem in AD 70. The Roman soldiers, as we have mentioned, brought their standards into the temple area and worshipped their gods. At last, it will be finally fulfilled in the end of days as the antichrist will take over the new temple of the Jewish people and declares himself to be god. Jesus continues: “then let those who are in Judea flee to the mountains” (24:16). Jesus had advised the people of Judea to flee Jerusalem when the Roman armies came near. Instead, many people fled to Jerusalem and sealed their doom. As we have mentioned, the Christians, being warned of God, fled the city and saved themselves. [41] “Let no one on the housetop go down to take anything out of the house. Let no one in the field go back to get their cloak” (24:17-18). At the sight of the Roman army, life in Jerusalem became extremely urgent and perilous. In those days the flat tops of houses were used for prayer, for social events and for drying food. [42] If a person was on a housetop it was urgent that the person flee down the outside steps and run for his or her life. The person had to leave even without the money inside the house or without the necessary warm clothing on the inside. The same was true for the field worker. That person did not dare return to the house for immediate flight was necessary. Once the city was surrounded there was no getting out. How dreadful it will be in those days for pregnant women and nursing mothers! Pray that your flight will not take place in winter or on the Sabbath. or then there will be great distress, unequaled from the beginning of the world until now— and never to be equaled again. Matthew 24:19-21 The days of Antiochus IV were dreadful times for God’s people. There was much suffering and many horrors. The days of Jerusalem’s fall in AD 70 were even more dreadful. People were starved to death by the thousands and robbed by their own leaders. Piles of dead bodies were everywhere in the city with no one left or even strong enough to bury the dead. [43] We cannot even imagine how terrible will be the last days of human history when the armies of antichrist and of the world surround Jerusalem for one last time (cf. Dan. 12:1). We see the great pity and love of our Master as he here expresses concern for pregnant and nursing women. We see his loving concern for the weak. He therefore instructs his people to pray that these events will not happen in the winter. Many folks think that Israel is a land of deserts and camels. However, Jerusalem ranges to elevations of around 2600 feet (792 m.). In the winter months there can be cold driving rain for days and sometimes there can be snow. When the rains come, the normally dry rivers and wadis can become dangerous raging torrents and difficult to cross. [44] Apparently the early Christians prayed and the siege of Jerusalem happened in the warm dry summer months. As bad as it was in the previous times of tribulation for Jerusalem, the time to come will be much worse. It will be a time that will never be equaled again (v. 21). It will not be an antichrist type that will lord it over Jerusalem, but it will be the real antichrist. Paul warns us about this in 2 Thessalonians 2:3-4:“Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.” This verse makes it especially clear that Christ will not come until after the Tribulation and after the antichrist is revealed. Clearly, Jesus connected his own crucifixion with the coming fall of Jerusalem. He said to the women as he was being led to Calvary: “…Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. For the time will come when you will say, ‘Blessed are the barren women, the wombs that never bore and the breasts that never nursed!’” (Lk. 23:28-29). Josephus tells of one well-to-do woman who in her hunger killed her baby, roasted it, and ate half of it before she was discovered. [45] How much worse it will be for the women of Jerusalem on the day that antichrist takes his seat in the temple of God and declares himself to be God! Since Matthew was writing mostly to Jewish people, he alone mentions that people were to pray that the dreadful event would not happen on the Sabbath. Of course, Jewish travel was limited on the Sabbath (Exo. 16:29). Horses, mules and other forms of transportation were also forbidden on that holy day. [46] There was a time of unequaled distress at Jerusalem’s siege. Josephus mentions many crucifixions. He says, “So the soldiers out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way and another after another, to the crosses, by way of jest; when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.” [47] The people at Christ’s crucifixion had said, “His blood is on us and on our children!” (27:25). Josephus notes how the whole city ran with blood insomuch that the blood even extinguished the flames on occasions. [48] “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened” (24:22). Bible scholars have long concluded that the final terrible time of history will last only about three and one-half years, or 1260 days (cf. Dan.7:25; 12:7; 8:14; 12:11-12; Rev. 12:6 &13:5). Things will be so bad that the human race could not survive a longer time. God in his mercy has decreed that this time shall be short. We must take note that it is for the sake of the elect that the time will be shortened. We surely cannot miss the fact that the elect will still be here in the midst of this final great battle. As we have mentioned, in the last two hundred years it has been quite popular for scholars to say that the elect will escape the last tribulation. The early Christians certainly were not aware of this as we see in several of the earliest church fathers. They tell us that believers will still be on the earth and right in the midst of it all. [49] God’s people have always been in the middle of every disaster (the Flood; Egyptian plagues; even the Roman war), so why would it be different in the end times? Blomberg says: “‘The elect’ (Gk. ekklektoi) are the same group as the ‘chosen’ of 22:14, and therefore must refer to Christians of any race, rather than literal Israel.” [50] Those who believe in the Rapture say that the elect here only refers to the Jews who get converted in the Tribulation. We probably need to get rid of the term Rapture since the word does not occur in the Bible and since it comes to us with tons of religious baggage. Instead, we should rather speak of our being “caught up” to meet the Lord as he comes (1 Thess. 4:17). The most sensible thing we can do about the end time mysteries is to read and meditate long on the word of God. Everything God has promised Israel will come to pass, probably in the Millennium. We must weigh all the Old Testament prophecies against the New Testament prophecies. In time, the Lord will show us how they fit together. We must resist the temptation to place a template or paradigm (like the Rapture doctrine) over the Bible and force things to fit into it. “At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it” (24:23). The scripture is plain. There will be no secret appearance of Jesus. Utley says, “The true Messiah’s coming will not be secret or hidden. It will not be to a select group but visible to all (24:27). Biblically there is no ‘secret rapture.’” [51] We have had our own secret messiahs in America. In the twentieth century the Jehovah’s Witnesses’ supposedly experienced the secret and invisible return of Christ in 1914. It was a classic example of what the Lord warns us to avoid. [52] The scripture is clear that the Second Coming of the Lord will be public, open, unmistakable, and cosmic in scope. Osborne says, “If believers have to be told that the Messiah has come, then he hasn’t.” [53] In 1 Thessalonians 4:16, we are told that a great trumpet call will announce the Lord’s return. Edwards laments, “The mischief caused by the misuse of eschatology— not least in contemporary America— has resulted in a virtual eclipse of eschatology in the life of the church.” [54] “For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. See, I have told you ahead of time” (24:24-25). People are prone to run after miracles. Utley reminds us that the miraculous cannot always be identified with God (cf. Exod. 7:11-12, 22; Deut. 13:1-3; 2 Thess. 2:9-12; Rev. 16:14). [55] We need to remember that the evil Second Beast of Revelation 13:13, will be able to perform great signs and wonders, even making fire fall down from heaven. “So if anyone tells you, ‘There he is, out in the wilderness,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it” (24:26). It seems that false messiahs often came from the wilderness, no doubt to imitate Moses. [56] This passage warns against the appearing of false messiahs in the last days. Obviously, there would be no need for such a warning if the Christians were all raptured out of the world. Over the ages, many false messiahs have appeared. In Israel, some years back, there was a great movement proclaiming Lubavitch Rabbi Menachem Mendel Schneerson as the messiah. Around Jerusalem there were numerous bumper stickers saying “We want messiah now!” I was thinking about putting such a sticker on my bumper until I realized that they were referring to Rabbi Schneerson. Unfortunately, the good rabbi died in 1994 and was not resurrected. We Gentiles cannot be too hard on the Jews though, because we have had plenty of false messiahs ourselves, such as David Koresh and Jim Jones. When the Lord does come he will be visible to people all over the world. [57] “For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man” (24:27). When a bolt of lightning illumines the skies there is absolutely no doubt that it happened. When Jesus comes, the Bible says that every eye on earth will see him (Rev. 1:7). A lot of people will not want to see him, but they will. Some even will call for the rocks and mountains to hide them from his face (Rev. 6:16; cf. Isa. 2:19-21). “Wherever there is a carcass, there the vultures will gather” (24:28). This is a mysterious saying and perhaps it was a maxim or proverb of those days that is repeated here. [58] The Greek word is aetos and it is translated in most modern versions as vultures. This presents a very grim picture of judgment. Keener says, “Being eaten instead of buried was considered a horrible fate (Deut. 28:26; 1 Sam. 17:44; Psa. 79:2).” [59] When we see vultures circling in the air we can be pretty certain that they have found a rotting carcass. It appears that the vultures of the last days will not be disappointed, as there will be many bloated bodies of the wicked decomposing in the hot Mediterranean sun. Immediately after the distress of those days “the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.” Matthew 24:29 So far in this chapter we have seen that the end days will be marked by an awful time of tribulation. It is a time when wickedness will be judged and when literally billions of people will be taken out of the earth and destroyed in various ways. It is the long-awaited harvest of the wicked mentioned by Jesus in his parables. We have only to look at the Book of Revelation to see these disasters play out all over the world (cf. Rev. chs. 8 &9). Now Jesus gives us a very important key in interpreting the end-times. It is a key that millions of Christians have overlooked. What we have here is the official Day of the Lord spoken of by all the prophets. We note that this day comes immediately after the tribulation. Luke’s version tells us that there will be great distress of nations and much perplexity among peoples, that even the sea will roar mysteriously (Lk. 21:25-28). This is a most serious time for believers. We need to endure to the end to be saved (10:22). We need to look up and see our salvation coming (Lk. 21:28). Jesus in speaking of this end time made a strange statement in Luke 18:8, “… when the Son of Man comes, will he find faith on the earth?” The Great St. Augustine in speaking of this day said: “Even the most faithful will be shaken in the tribulation.” [60] We need to point out that the cosmic cataclysm of the last day will not completely destroy the earth or the heavens (Psa. 78:69; 93:1; 148:6). The Bible looks at it more like a recycling of the earth and heavens as both earth and heavens are cleansed and made new. In 2 Peter 3:13 the disciple says: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells.” The Bible is clear that the earth will continue. It likely will be made new in much the sense that we are made new when we come to Christ. We are still the same person but we are radically changed within and under new management. Interestingly, the same Greek word (kainos or “new”) is used both for our renewal and the renewal of the cosmos (cf. 2 Cor. 5:17 and 2 Pet. 3:13). No doubt we have a great deal of apocalyptic imagery that speaks of earth-shaking developments but at the same time we have the overthrow of demonic powers associated with heavenly bodies. [61] It will be a difficult time for the wicked in that billions of rebellious people will die and be swept from the earth. This section is rich with prophetic language as is seen in Isaiah 13:10 and 34:4. We must remember that God destroyed the ancient world with Noah and his family still in it. He virtually destroyed Egypt with the children of Israel still there. In both cases the righteous were protected. We should look for the same pattern in the end days. Guthrie says: “There will be cosmic disorder, the appearance of the Son of man (cf. Dan. 7:13-14), the mourning of despair by those who were taking their side with the crucifiers of the Messiah (Zech. 12:10-14) and the gathering of the elect from all over (Deut. 30:4).” [62] Morris says, “The Son of man is coming back to this earth to bring an end to the current system and to inaugurate the reign of God over all the earth.” [63] “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory” (24:30). His coming will not be a celebration for most of earth’s residents. We see here that the nations will mourn (cf. Rev. 1:7). We cannot imagine how great will be the mourning of the godless on that day. They will suddenly realize their totally lost condition; the utter bankruptcy of all their many philosophies and religions. Revelation 6:15-16 tells us that all the earth’s great ones, her kings, generals, rich and mighty and all the other godless will cry for the rocks and mountains to fall on them and hide them from the face of the coming Lord. I have often said that the most expensive real estate in the last day will be a hole in the ground where wicked people can try to hide from the face of Jesus. There has been considerable discussion about the sign mentioned here and what it means but there has been no conclusion. Barker and Kohlenberger say that it refers to an ensign or standard. [64] Long ago, Chrysostom thought it was the sign of the cross. [65] Whatever it is, it will leave no doubt in the minds of earthlings that the end of time has come. “And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other” (24:31). We see in this verse that the angels will begin gathering the elect from the four winds, from earth and heaven. Angels will figure prominently in the coming of the Lord (Zech. 14:5; Jude 1:14-15). Here the angels will be sent out with a loud trumpet call to gather God’s elect (cf. 1 Thess. 4:16; 2 Thess. 1:7). So, we will not simply rise to meet the Lord (1 Thess. 4:17) but we will be ushered into his presence by ministering angels. Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see all these things, you know that it is near, right at the door. Matthew 24:32-33 It seems that the fig tree was one of Jesus’ favorite teaching tools. Now he returns to it again. The fig is an interesting tree. However, it is not an early bloomer. In Israel the very first tree to bloom is the almond. Normally in Jerusalem it blooms in late January. I have even witnessed the almond blooming in a snowstorm. However, the fig is a late blooming tree and puts out its leaves in March or April, around the time of Passover. When the fig puts on its leaves we know that summer is near. After Passover each year the warm weather begins to move in, even in the high country of Jerusalem. So it will be with the end of the age. When we begin to see the signs of the Lord’s coming we can know that the time is near, even knocking at the door. “Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away” (24:34-35). Before the generation that heard Jesus passed from the scene, everything was fulfilled for the Lord’s coming. Many in that generation lived to see the judgment upon Israel and Jerusalem in AD 70. As Blomberg says, “…nothing more in God’s plan of redemption must occur before the end can come.” [66] “In other words, the Parousia [the Lord’s coming] is the next major step in God’s redemptive purposes.” [67] We note here that the words of Jesus are no different than the words of God. As Isaiah says, “The grass withers and the flowers fall, but the word of our God endures forever” (Isa. 40:8). But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Matthew 24:36 We can know the signs of the Lord’s coming but we cannot know the hour. We see that even Jesus and the angels did not know the hour. This has been a troublesome passage for some, but there is really no problem here. When Jesus came to the earth and took on human flesh he also took on its limitations. Paul speaks of this in Philippians 2:7, saying of Jesus that he “… made himself nothing, taking the very nature of a servant, being made in human likeness.” Jesus as a human being did not know the hour of his coming but Jesus as the risen and exalted Son of God certainly knows. We see in Revelation 5:2-5, that the exalted Jesus is now worthy to open the book of the future and break all its seals. [68] This verse should discourage Christians from trying to set dates for the Lord’s coming. Some things have to be kept secret so that the devil will not know about the Lord’s timing (Deut. 29:29). Also, it is important that we humans should be kept in suspense, lest we become careless and lazy about the Lord’s things. “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (24:37-39). As we have said before, Noah is a type and picture of the coming of the Son of Man. Everyone on earth, except Noah and his family, was involved in the cares of the earth, in eating, drinking, and marrying. However, Noah (and no doubt his family) was involved in getting ready for the Day of the Lord. Everyone else was clueless until water began falling out of the sky. So, we can expect it will be “business as usual” in the world until the judgment of God suddenly falls. It is interesting that the day took all the wicked out of the earth. Those taken away were not taken to meet the Lord in heaven but were taken to meet his judgment in hell. [69] This is the pattern of the end days and we dare not miss it with our false doctrine. God has promised by the covenant of the rainbow that he will never again purge the world by water (Gen. 9:15). However, as people once again become godless and rebellious in the last days, God will purge the world with fire (2 Pet. 3:7). According to the figures in Revelation 9:18, a third of the earth’s population will be killed. At today’s population figures this would amount to two and a half billion people. Such a number is almost unthinkable! The Greek word for “flood” in verse 38 is the Greek kataklusmos. We will have to agree that the last judgment will certainly be cataclysmic in its scope and results. “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left” (24:40-41). From the previous section we will have to agree that the fortunate ones are the ones left on the earth and not the ones taken. After all, this is our Father’s world and he has never given up on it. We will remain to rule for him on this earth as he restores it (Rev. 5:10), but the wicked will not remain on the earth (Prov. 2:21-22; 10:25; Mal. 4:1-3). As Pfeiffer and Harrison say, “… one man (masculine numeral) snatched away to judgment, and one man left to enjoy blessing.” [70] The same principle is at work regarding the women. Many of the flour mills in those days had handles on both sides so that two women could turn them in the grinding. Keener mentions that the wives of Pharisees were allowed to work with women who were not religious. Perhaps this would help us understand how one could be taken away and the other left. He too feels that those “taken” were rushed off to judgment. [71] “Therefore keep watch, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him” (24:42-44). Once more we see the watchword, “Watch!” In our modern and postmodern churches there seems no longer to be a great emphasis upon watching and waiting for the Lord’s return. Barclay says, “To live without watchfulness invites disaster…The most dangerous of all delusions is that there is plenty of time.” [72] We should note that in these five parables starting with verse 42 and running through 25:46, each one deals with some aspect of watchfulness. [73] The thief would come in vain if the householder was watching. In those days thieves often dug through the clay bricks of the houses in order to gain entrance. Such an attack could not come for the alert owner. There is this little story: “The crowded cafeteria sported a large sign reading: ‘Watch Your Hat and Overcoat.’ Bobby was determined to keep an eye on his coat, and he kept turning every minute, almost choking on his food. His pal, Bubba, kept on eating, without thought of his own coat on the hook. Finally Bubba said, ‘Calm down. You can stop watching our overcoats.’ ‘I’m only watching mine,’ replied Bobby. ‘Yours has been gone for more than half an hour.’” [74] “So you also must be ready, because the Son of Man will come at an hour when you do not expect him” (24:44). This verse should put a quick end for all those who try to figure out the time of the Lord’s coming. We are given a great promise that the Lord will come when we are not expecting him. “Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time? It will be good for that servant whose master finds him doing so when he returns. Truly I tell you, he will put him in charge of all his possessions” (24:45-47). It was a common practice in those days for the master of the house to put one of his servants in charge of all his household business. [75] That servant would then be in charge of the other servants while the master was absent. He was even assigned to give the servants food. Years ago I managed a food distribution center for our Christian organization in Jerusalem. We gave out at least a ton of food each day to the needy, and especially to the new immigrants. In the facility we often had 10-15 Christian volunteers handling, packaging and distributing the food. One day the Lord reminded me that we should not muzzle the oxen that tread out the grain (Deut. 25:4; 1 Cor. 9:9-12). Immediately our organization allowed all our volunteers to receive lavish food allowances each week. Without realizing it we were working poor volunteers each week without allowing them to share in the food they were preparing. I was failing the Lord since I was in charge of his special servants in Israel. There is no doubt that I would have been charged with negligence had I not corrected the situation. We have a similar condition in the spiritual realm today. There are people whom we are to care for and we need to be diligent in our distribution. In the parables we realize that faithful service receives advancement and an increase in responsibility in the Lord’s work. Wiersbe says, “Whenever God’s servants cannot work together, it is often because somebody has forgotten that the Lord will return.” [76] “But suppose that servant is wicked and says to himself, ‘My master is staying away a long time,’ and he then begins to beat his fellow servants and to eat and drink with drunkards” (24:48-49). This parable makes it clear that there would be a long delay in the return of Jesus (cf. 25:5; 2 Thess. 2:1-3; 2 Pet. 3:4). [77] With fallen human nature, a delay can lead to disinterest, carelessness and even abuse. Once again, I mention the work in Israel. It was shocking how some Christian organizations in the land abused their volunteers. One Christian organization held the passports of their workers and treated them almost as slaves. Unfortunately, that organization ended up becoming a sort of cult. Perhaps we all forget how precious each person is in the eyes of the Lord (Psa. 16:3). “The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth” (24:50-51). The Lord will come as a swift judge for all who abuse others in the last days. The Lord here speaks of the ancient and severe punishment of cutting another asunder (cf. 1 Sam. 15:33; Heb. 11:37). [78] Such a one was to be assigned to Gehenna where there would be eternal weeping and gnashing of teeth (cf. 8:12; 13:42, 50; 22:13). 1. Josephus, Antiquities of the Jews, Bk. 15. Ch. 11. v. 2. 2. Rousseau and Arav, Jesus &His World, p. 280. 3. Josephus, Wars, 5.5.6. 4. Keener, The IVP Bible Background Commentary, New Testament, p. 246. France adds: “…Jewish apocalyptic belief in Jesus’ time was that the temple was indestructible.” (France, p. 340). 5. Evans, Word Biblical Commentary, Mark 8:27—16:20, p. 299. 6. Western Wall, http://en.wikipedia.org/wiki/Western_Wall. 7. Guzik, Enduring Word Commentary on Luke, vs. 21:5-6. https://enduringword.com/bible-commentary/luke-21/. 8. Josephus, Wars, 6.8.3. 9. Ibid., 6.6.3. 10. Ibid., 7.1.1. 11. Theopedia. https://www.theopedia.com/premillennialism 12. Theopedia. https://www.theopedia.com/postmillennialism 13. Theopedia. https://www.theopedia.com/amillennialism 14. Keener, The IVP Bible Background Commentary, New Testament, p. 247. 15. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 24:7. 16. Ibid. 17. Evans, Word Biblical Commentary, Mark 8:27—16:20, p. 308. Clarke expands regarding earthquakes: “…particularly one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colossae. …One at Campania, mentioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that emperor. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. c. 4).” (Clarke, v. 24:7). 18. Ibid. 19. Wikipedia. http://en.wikipedia.org/wiki/Famine 20. Morris, The Gospel According to Matthew, p. 599. 21. John L. Allen Jr., The Global War on Christians, p. 35. 22. Barclay, The Gospel of Matthew, Vol. 2, vs. 24:9-10. 23. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 972. 24. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 469. 25. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 845. 26. Josephus, Wars, 6.5.2. 27. Barclay, A New Testament Wordbook, pp. 59-60. 28. Utley, Free Bible Commentary, Matthew, v. 24:13. 29. Reagan, God’s Plan ForThe Ages, p. 268. 30. Philip Jenkins, The Next Christendom (Oxford: Oxford Univ. Press, 2002), p. 2. 31. Ibid., p. 56. 32. Ibid., p. 71. 33. D’Souza, What’s So Great About Christianity, p. 9. 34. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 357. 35. Barclay, The Gospel of Mark, The New Daily Study Bible, p. 361. 36. Ibid., p. 362. 37. John R. Donahue, Mark, Harper’s Bible Commentary (New York: Harper &Row, 1988), p. 1002. 38. Eusebius Pamphilus, Eusebius’ Ecclesiastical History, Popular Edition (Grand Rapids, Baker Book House, 1976), p. 86. 39. Barclay, The Gospel of Mark, The New Daily Study Bible, p. 360. 40. Barclay,The Gospel of Matthew, Vol. 2, vs. 24:15-22. 41. Eusebius, Eusebius’ Ecclesiastical History, p. 86. 42. Keener, The IVP Bible Background Commentary, New Testament, p. 113. Utley adds: “It has been said that one could walk across Jerusalem on the roofs of houses.” (Utley, v. 24:17). 43. Josephus, Wars, 5.12.3. 44. Evans, Word Biblical Commentary, Mark 8:27—16:20, p. 322. 45. Josephus, Wars, 6.3.4. 46. Keener, The IVP Bible Background Commentary, New Testament, p. 113. 47. Josephus, Wars, 5.11.1. 48. Ibid., 6.8.5 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/jimgerrish/ At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Matthew 25:1 In this parable, which is only found in Matthew, Jesus pictures the kingdom of heaven in terms of an ancient biblical marriage ceremony. Barnes says, “The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it suitably represents the union of believers to Christ.” [1] The wedding at night has spiritual significance. Out of the night of sin and death, new hope, new relationship and eventually new life would come forth. The ten virgins (young women of marriageable age) were attached to the bride’s party and would very loosely correspond to the bridesmaids of today. In those days, before electric lights, it was necessary for each virgin in the ceremony, to carry a lamp. We are certainly not speaking about the small Herodian clay lamp that were no larger than a child’s hand, but we are speaking about torches (Gk. lampadas). [2] These torches consisted of a stick with rags wrapped tightly around one end and then dipped in oil. Such a torch would burn brightly for some time but would eventually need a new soaking in oil in order to keep burning. It would help us to understand a little about the biblical marriage ceremony. Generally marriages were arranged by parents. The marriage began with a betrothal period of about a year. During this period the couple lived separately and had no sexual contact. This arrangement was much more serious than our engagement. It could only be broken by a legal divorce. [3] At the end of the betrothal period the bridegroom would come for his bride. The time of his coming was secret so the bride and her attendants had to watch and be ready. The bridegroom would then take his bride and there would be a joyous procession to his parent’s home. Since these processions occurred at night the torches were necessary. At the parent’s home there would then be a banquet and celebration that would go on for about a week. The marriage celebrations were of such importance that people were allowed to abandon their study of the law in order to share in them. [4] We cannot miss the fact that the bridegroom in this parable is a picture of Jesus, while the bride in preparation and waiting is a picture of the church. The church should be prepared and waiting for his coming but we see here that some were quite unprepared, and because of it would be shut out. [5] The idea of the Messiah as the bridegroom is found in several Old Testament passages such as Isaiah 54:4-6; 62:4-5; Ezekiel 16:7-34 and Hosea 2:19. The idea is also reflected by John the Baptist (Jn. 3:27-30) and by Jesus himself (Mt. 9:15; Mk. 2:19-20). [6] The parable focuses upon the crisis that will divide the ready from the unready. [7] Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise ones, however, took oil in jars along with their lamps” (25:2-4). We need to stop and get this picture here. All the girls were virgins; all went out to meet the bridegroom; all carried lamps with them; all had oiled their lamps; but five of the girls were wise and five were foolish. What was the difference? The wise came prepared and they had buckets full of oil. Pfeiffer and Harrison say, “Oil, [is] regularly symbolic in scripture of the Holy Spirit (Zech. 4; Isa. 61:1)…five did not partake of the Holy Spirit, which at this time had been given to Israel that they might be ready for Messiah (Zech. 12:10).” [8] This parable is not just a picture of ancient times but it is a picture of today. As the church of God, we are like the virgins awaiting the bridegroom. We might ask, “When the Lord returns will our lamps be trimmed and burning, or smothered by this age?” Our light, which comes from Jesus, lights up the darkness around us so we need to be aflame with his presence and his love. We need to be holding forth the word of life (Phil. 2:12-16). The great English revivalist, John Wesley was once asked about his enormous success in open-air preaching in England, because huge crowds would gather to hear him. His much repeated response was, “Every morning I set myself alight and people come for miles to watch me burn!” Indeed, the Holy Spirit of God is a Spirit of burning (Isa. 4:3-4). Our postmodern world is getting darker and darker by the day. We need to ask ourselves if we are shedding any light with our torch or if it is burning out. Light is a wonderful thing and just a little light can make all the difference. Years ago I was with a party that was duck hunting in the vast Black River bottoms of our rural area. We were deep in the wooded floodwaters and night was rapidly overtaking us. Since we were in a duck blind some distance from our boat, and since the cold water was almost to the top of our boots, we realized we were in a difficult situation. Soon we understood that it was too dark to find our boat and it looked like we would spend the night in the deep, dark, cold water. We were all scattered out in the deep woods trying desperately to locate our boat when I suddenly “stumbled” onto it. I happily hooked up the spotlight to the car battery we kept in the boat and instantly the dark woods were flooded with wonderful light. The other members of the party came from all directions happily splashing to the boat and to salvation. The secret of sustained light in early times was olive oil. The oil actually had many purposes. It gave light, it warmed, it lubricated, it healed, it soothed, and it was pleasant when mixed with perfume. [9] Oil was also necessary for cooking and was itself an important food item. It was used in anointing and was always a picture of the Holy Spirit. In Romans 11:17, we are told that we are now grafted into the ancient olive tree of Israel. Thus, we are grafted into the oil tree or the anointing tree. “The bridegroom was a long time in coming, and they all became drowsy and fell asleep” (25:5). I well remember how in seminary many liberal scholars used to belittle Jesus, saying that he surely felt he would return soon, even in the lifetimes of his disciples. They would say things like, “Poor Jesus, he was seriously mistaken about his own coming.” Here we realize that Jesus knew it would be a long time before he would return (cf. 24:48; 25:19). We note that all the bridesmaids were asleep as they waited. Interestingly, they are not charged with this but some are only charged with their lack of preparation. Sleep is a natural and necessary thing, and our needed life requirements can go on as we wait. Indeed, the later parables will make clear that we need to occupy and faithfully attend to business as we wait. The problem for the foolish virgins was this, that the night was much darker and much longer than they had ever expected. We can rightly assume that the night before the Lord’s coming will be dark and long. Some people will ask as 2 Peter 3:4 notes: “…Where is this ‘coming’ he promised? Ever since our ancestors died, everything goes on as it has since the beginning of creation” (2 Pet. 3:4). They will not understand the loving heart of the Lord. In 2 Peter 3:9 it is said, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” Time will be greatly extended because God loves sinners. If we love sinners we will have to bravely put up with the long night and the long wait. At midnight the cry rang out: “Here’s the bridegroom! Come out to meet him!” Then all the virgins woke up and trimmed their lamps. Matthew 25:6-7 In the dead of night the bridegroom arrived. The virgins all quickly arose and trimmed their lamps. “Trimmed” is ekosmēsan in Greek and means to put in order or make ready. [10] They no doubt had to tidy up the rags on their torches and dip them in oil once more. France estimates that a well-soaked torch would likely burn for about a quarter of an hour. [11] “The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out’” (25:8). The foolish virgins were prepared for the short term but not for the long term. When we consider the end times we must prepare for the long haul and the dark and difficult times. Only a good supply of the Holy Spirit can take us through the tribulation of that hour. Unfortunately for the foolish five, the light that was in them had become darkness (Lk. 11:35). [12] Coffman sadly comments: “The parable is designed to shock men into realization that a host of good, clean, moral, respectable members of the church will be lost.” [13] How important it is to ponder about the Holy Spirit that is freely given to believers in the Lord Jesus. We must be filled with the Spirit (Eph. 5:18); be led by the Spirit (Rom. 8:14); worship in the Spirit (Jn. 4:24); praise in the Spirit (1 Cor. 14:16); walk in the Spirit (Gal. 5:16); sing in the Spirit (Eph. 5:19); pray in the Spirit (Eph. 6:18); share in the Spirit (Phil. 2:1-2); love in the Spirit (Col. 1:8); and be alive in the Spirit (1 Pet. 3:18). We must not grieve the Spirit by which we are sealed for the day of redemption (Eph. 4:30). God can do “immeasurably more than all we ask or imagine, according to his power that is at work within us…” (Eph. 3:20). That great power is the Holy Spirit. “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves’” (25:9). All of us know that it is a Christian thing to share, and yet these young women refused to do so. Keener says, “Trying to share the oil would have left too little for any of the torches and ruined the wedding ceremony.” [14] In a deeper sense, it is impossible for us to share our spiritual preparation. Each person has to make his or her own preparation. Since the Holy Spirit is a free gift from God that gift is available to all believers (cf. Isa. 55:1). Here the wise women bid the foolish to do something that was quite difficult in that culture, to go after midnight and try to buy oil. Having lived in Israel for sixteen years I can say that such a thing would be quite impossible today. Very few businesses remain open at night in Israel and these are mostly for entertainment. Also, in the Arab culture, virtually everything closes at dark. They shutter the businesses and “roll up the streets” as the expression goes. We are never told if the foolish young women ever found any oil. Barclay says, “…there are certain things which cannot be obtained at the last minute…It warns us that there are certain things which cannot be borrowed…A man cannot borrow a relationship with God; he must possess it for himself. A man cannot borrow a character; he must be clothed with it.” [15] “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut” (25:10). Pett comments: “There will come a point in history when the Lord comes, and at that point all further opportunities for salvation will cease…But the warning here is to beware lest you are found to have no oil, no true work of God within (Philippians 2:13).” [16] Osborne remarks, “There is a finality to the shutting of that door.” [17] Barnes adds, “So, when the truly righteous shall all be received into heaven, the door will be closed against all others. There will be no room for preparation afterward, Revelation 22:11; Ecclesiastes 11:3; Ecclesiastes 9:10; Matthew 25:46.” [18] “Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’ But he replied, ‘Truly I tell you, I don’t know you’” (25:11-12). We see here the uncomfortable fact that true religion boils down to true relationship. The maidens called the Master “Lord, Lord,” but they did not really know him and he did not really know them. John tells us, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (Jn. 17:3). The idea of “knowing” is taken from the Old Testament. It always speaks of an intimate personal relationship (cf. Gen. 4:1; Jer. 1:5). [19] “Therefore keep watch, because you do not know the day or the hour” (25:13). This is an urgent message that all believers must keep watch. We will see soon how the original disciples failed to do this in the Garden of Gethsemane. There have been instances in wartime when soldiers were executed for failing to keep watch. It is vitally important that we believers keep watch for the Lord’s coming, especially as we see the day appearing. Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. Matthew 25:14 This parable is very similar to the one Jesus gave in the Jericho area some days before (Lk. 19:11-27). However, there are enough differences that the two should be seen as distinct parables. [20] Again, it illustrates that Jesus gave similar parables in his teachings and applied them to the specific needs of his hearers. [21] Apparently it was customary for wealthy people to take long journeys and be away for extended periods of time. [22] In such cases the servants would be left to care for the estate in their absence. These servants would be assigned various tasks and certain positions of authority in the master’s absence. The administration of wealth was a serious and difficult thing in the ancient world so in this case certain servants were assigned to care for it. “To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey” (25:15). Most other modern translations speak here of “talents” rather than bags of gold. The talent (Gk. talanton) was a measure of weight rather than a specific unit of currency. It was the largest weight measure in use back in those times. [23] A talent in gold would have been an incredible amount of money. While commentators have been all over the map in trying to establish this value, it is likely that the talent was equal to about 6,000 denarii. [24] The denarii was the average daily salary for a working man. So, a talent of gold would have been a large fortune. Barker and Kohlenberger note that it would have taken an average worker twenty years to earn such an amount. [25] So, for these fortunate servants opportunity had certainly knocked at their doors. We might note that the English use of talent has come to mean natural or supernatural aptitudes. [26] Certainly, spiritual applications can be made regarding talents and gifts from God. We all have an assigned amount of these and we must be alert and careful to get a return or interest on the gifts that God has given. Indeed, we can hardly interpret this parable without considering these spiritual gifts and abilities. There are many scriptures where such talents are mentioned (e.g. Exo 35:10; Prov. 22:29; Rom. 12:3-8; 1 Cor. 12:1-11; Jas. 1:17; 1 Pet. 4:10-11). We observe here a vast difference in the assignment of talents. There are five talent people, two talent people and one talent people. The one talent folks are not to be overlooked. Wiersbe says, “Were it not for the one-talent people in our world, very little would get accomplished.” [27] Bruner notes that all things are not equal in the kingdom of God. [28] However, in the last analysis it is not the amount of talents but the amount of faithfulness that is critically important. “The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more” (25:16-17). We cannot help but note the great diligence of these two servants. They did not waste any time but went to work immediately investing their money. Osborne mentions that some servants were professional types who were allowed to engage in business for their master. [29] Apparently, since most folks did not have capital available, it was possible for those who did have it to reap huge profits, even as much as 50 percent at times. [30] “But the man who had received one bag went off, dug a hole in the ground and hid his master’s money” (25:18). Morris comments: “This was a not uncommon way of hiding objects for safekeeping in antiquity…Keeping it in this way meant that there was no possibility of loss, but it also meant that there was no possibility of gain.” [31] Caches of money are often found by archaeologists digging in Israel. In many of these cases people hid their money but did not survive to recover it for one reason or another. Burying a talent in the ground has spiritual implications for us today. How many Christians have received a certain gift from God but have allowed it to be buried in the earth or in the flesh so to speak. For this reason, the scripture admonishes us to stir up or fan the flame of the gift of God that is in us (2 Tim. 1:6). We need to dig up the gift of God and start getting interest on it. I may be a one-talent person, and some of my readers may doubt even that. I like to write, and at age 82, I still write and research at least eight hours each day. Through the internet and my two websites God has now made possible what earlier pastors only dreamed about. My writings are now read by thousands of people all over the world each week. I believe this is one way we can get interest on our talent. There are no doubt many other ways that we should consider. God will give us ideas since he has plenty of them. After a long time the master of those servants returned and settled accounts with them. Matthew 25:19 Guzik says, “The long delay would tempt the servants to think that they would never give an account for their management, yet they most certainly would.” [32] Our Master has been away now for almost two thousand years. In such a case it is easy for his servants to wonder if he is coming back at all and to grow weary and slothful in their work. Hebrews 10:35-37 warns and encourages us: “So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For, ‘In just a little while, he who is coming will come and will not delay.’” In this verse we have a title for Jesus. He is called ho erchomenos in the Greek, and it can be translated “The Coming One” (ESV, RSV, NLT). If there is one outstanding truth about Jesus it is the truth that he is coming back. “The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more’” (25:20). With this news the one talent man was no doubt beginning to squirm and to sweat profusely. This increase may sound somewhat impossible, but Keener tells us that doubling one’s money on an investment was normal in those days. [33] “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’” (25:21). No doubt, there is one thing we would all like to hear from the Master’s lips and that is “Well done!” Notice that the Master does not say, “Well thought” “Well said” or “Well planned” but “Well done.” There is a great rule of life here. If we are faithful in little things we will likely be faithful in big things. So, the smallest task and the smallest failure of the smallest task are important for the Christian. It is of note that as we are faithful in small matters the Lord promotes us to greater ones and to more responsibility. Wiersbe says, “They started as servants, but their Lord promoted them to rulers.” [34] Indeed, in Luke’s version of this parable, that we mentioned earlier, the faithful actually became rulers over cities (Lk. 19:17-19). Blomberg expands here saying, “…perhaps we can expect eternity to be filled with meaningful activity and responsibility of some kind…” [35] Pfeiffer and Harrison say, “…Part of the reward consisted in gaining higher responsibilities and privileges with the lord.” [36] Apparently, some commentators have simply not done justice to the ideas in this parable and in other related scriptures. I have discussed this at length in 13:43 and in 19:28. In summary, Adam failed to rule over the earth for the Lord. What the First Adam failed to do, the Last Adam (Jesus) has done (1 Cor. 15:22, 45). Through Christ, humankind will once more rule for God on this earth (cf. Psa. 37:29; Prov. 10:30; Matt. 5:5; Rev. 5:10; 22:5). This will no doubt take place in the Millennial period of history. Guzik comments on this verse saying, “Enter into the joy of your lord: This has the echo of heaven in it…” [37] “The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’ His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’” (25:22-23). Osborne comments, “We are responsible to well use what God has given us. The issue is not how much we have but how well we use what we have.” [38] This second servant with his smaller assignment also presented the master with a one-hundred percent return, just as the first had done. He two received great blessing and a greater assignment and responsibility for the future. Then the man who had received one bag of gold came. “Master,” he said, “I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.” Matthew 25:24-25 The man with the hidden talent knew that he was in hot water so he immediately began to make excuses. He blamed his master for being a hard man. The Greek word here for hard is sklēros, meaning harsh, stern or rough. [39] Barker and Kohlenberger say, “Only the wicked servant blames his master.” [40] As Boles says, “We attribute to others what we find in ourselves. Very few people excuse their own sin without blaming God or someone else for it.” [41] Clearly, the last servant was afraid. I remember many years ago, when my wife and I were flying from Israel to the US, my dentist there asked for a favor. He wanted me to carry some cash to his wife who was then in the US. I was glad to do it, but when he counted it out I realized that it was several thousand dollars. While it was within the legal limit I could carry, it still made me somewhat nervous. To make matters worse, we were going to speak at a conference in one of the large cities and we would not be near our bank for several days. My wife and I clutched the money tight. Part of it was hid in my Bible and some of it we hid in the hotel room, since we were distrusting of the motel safe. One night when we returned from the meeting we found that the motel had experienced a fire, and our room was flooded with the sprinklers, with our door left wide open. This greatly added to our discomfort. It would have been nice to have had a hole somewhere to have buried the loot. In the end, all was safe and we were able to transfer the money at last. Keener says of this man and his answer to the master: “The phrase ‘You have what is yours’ was used in Jewish transactions to say, ‘I am not responsible for this any further.’” [42] The responsibility for such a large amount of money was not considered a blessing to the man but a curse to him. He was happy to get rid of it. “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest’” (25:26-27). Making money available to borrowers in a cash-starved society was a good deed. With such funds people could do great things for others, but this man would have no part of it. Thus he was wicked and lazy. At the very least he could have deposited the funds with the money lenders and received interest for his master. While the Old Testament forbade Israelites charging interest to their brothers it was permitted to charge interest to Gentiles (Exo. 22:25; Lev. 25:35-37; Deut. 23:19-20). [43] It is clear that waiting and watching for the Lord is not to robe oneself in white and sit around doing nothing. Guzik says, “Some think that readiness for Jesus’ return is a very spiritual and abstract thing. It really isn’t – it is a matter of being about our business for the Lord.” [44] We must occupy until the Lord comes and be able to say with the wise servants, “Look Master what I have gained for you!” “So take the bag of gold from him and give it to the one who has ten bags” (25:28). With our western ideas of fairness we want to stop here and say, “Wait a minute, why not give it to the one who has less?” God does not necessarily work that way. Jesus has already told us in 13:12 that everyone who has will be given more. [45] Maybe it works like this: If we want a job done we will be happier to choose a very busy person to do it. Usually we will be sorry if we choose someone who has nothing to do. “For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth” (25:29-30). Once more the Lord announces the heavenly principle that those who have will be given more. Those who use spiritual gifts will be given more. As Dummelow says, “It is a law of the natural as well as the spiritual world, that the disuse of a faculty finally leads to its complete loss, whereas the due use of it leads to its development and increase.” [46] Morris adds: “Anyone who has a talent (using the word in the modern sense) or any kind and fails to use it, by that very fact forfeits it. By contrast, anyone who has a talent and uses it to the full finds that that talent develops and grows. This is a law of the spiritual life, and we neglect it at our peril.” [47] The worthless servant was thrown out into the darkness. No doubt this included a picture of being thrown out of the comforts and security of being part of a large estate. However, there seems to be more involved. Osborne sees the darkness, the weeping and the gnashing of teeth as a picture of hell itself (cf. 8:12; 13:42, 50; 22:13; 24:51). [48] Pett adds: “it is at the heart of the parable, the failure of men and women to respond to Jesus Christ with their lives. Jesus was warning all who were listening, that this was what had to be avoided at all costs…” [49] When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. Matthew 25:31 When Jesus came to this world he came as a servant and not as a judge (cf. Lk. 12:14; Jn. 8:14). However, when the Lord returns to this world he will come as a judge, and will sit upon his glorious throne. All judgment in fact will be given to him (Jn. 5:22, 26). He will judge the world in righteousness and truth (Psa. 96:13; cf. Matt. 16:27; Rev. 20:11-15). Barclay says, “…this is one of the most vivid parables Jesus ever spoke, and the lesson is crystal clear— that God will judge us in accordance with our reaction to human need.” [50] Morris comments: “It puts strong emphasis on the truth that ultimately every person on earth will be called upon to account for his or her use of the opportunities of service experienced through life.” [51] When the Lord returns he will be accompanied by thousands of his holy angels (cf. 16:27; Mk. 8:38; 2 Thess. 1:7; Jude 14; and Dan. 7:10). [52] They will pluck the wicked out of the world (13:49-50) and they will also gather the Lord’s people unto him (24:31; Mk. 13:27). “All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats” (25:32). Wiersbe remarks here: “The word nations…means ‘Gentiles,’ and it is in the neuter gender in the Greek. The word ‘them’ in that same verse is in the masculine. This means that the nations will be gathered before Jesus Christ, but he will judge them as individuals.” [53] Keener says, “God judging the nations (e.g., Isa. 2:4; Mic. 4:3) was a standard part of Jewish expectation for the future.” [54] While sheep and goats were both offered in sacrifice to God, and while they both often grazed together, there were big differences between them. Sheep were gentle and docile and the lambs were cuddly. Goats on the other hand were quarrelsome and ill-scented. Calvin speaks of the fierceness of the goats; how they would attack with their horns; how they would destroy the pastures and muddy the water. [55] They were perfect pictures of riotous, profane and impure humanity. [56] Sheep with all their wool could stand the cooler temperatures of the mountains while the goats could not well endure the cold. Therefore, it was necessary to separate the two animals at night. Sheep could stay out in the cold while the goats had to be herded together at night for warmth. [57] This picture of separating sheep and goats is now carried right over into the final judgment of humanity. Coffman says, “The designation of all mankind under two figures, the sheep and the goats, is in keeping with the dual classification stressed throughout the scriptures, such as the ‘wheat’ and the ‘chaff,’ the ‘wise’ and the ‘foolish,’ etc.” [58] It is clear here that all people will appear before the judgment seat of Christ (2 Cor. 5:10), both the good and the bad. There has been a considerable amount of teaching that Christians will only appear before the judgment of Christ and the wicked will stand before the Great White Throne judgment. Although I once held this position, it now seems doubtful that such a distinction can be made in scripture. “He will put the sheep on his right and the goats on his left” (25:33). Keener says, “The right is the preferred side in ancient texts; in the few scenes of judgment where it occurs, the right side is for the righteous and left for the wicked…” [59] While in this world the righteous and wicked are mixed together, the Bible is clear that the time is coming when they will be separated forever. “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world’” (25:34). This is the only New Testament passage where Jesus refers to himself as king. [60] But he is just that – King of the Ages – King of Kings and King of the Universe. Clearly, he will sit and judge as king. The scriptures make plain that we believers in Jesus are heirs of God (Rom. 8:17; Gal. 4:6-7; Heb. 1:14; 1 Jn. 3:2). On that day we will at last fully enter the kingdom the Lord has prepared for us. At this great judgment it appears that believers will not be judged regarding their sins (cf. Tit. 2:14; 1 Jn. 1:7) but rather regarding the use of their spiritual gifts and of their availability to God (cf. 1 Cor. 3:10-15). [61] “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (25:35-36). We see here how much the Christian life is dependent upon maintaining good works (Eph. 2:10). We are not saved by works but by grace and faith. Nevertheless, good works are evidence that our faith is genuine. There are countless ways in which our faith is expressed in everyday life. Do we give the thirsty a cup of cold water? Are we friendly to the stranger? How often strangers stand alone in our congregations and we often do not make the small effort to greet them and get acquainted. Do we help clothe the naked? In early times Martin of Tours was a Roman soldier and a Christian. Once a beggar stopped him and asked for money but Martin had none. Since the beggar was shivering with cold, Martin gave what he had. He took off his soldier’s coat, cut it in half and gave half to the beggar. That night Martin had a dream and in it he saw Jesus with the angels around him. Jesus was wearing half of a Roman soldier’s cloak. One angel asked him, “Master, why are you wearing that battered old cloak? Who gave it to you?” And Jesus answered softly, “My servant Martin gave it to me.” [62] Do we visit the sick and those in prison? Morris says, “First-century prisons were grim places; they were meant as places of punishment, and the idea of treating prisoners as normal human beings would have been regarded with astonishment…most people avoided prisons like a plague.” [63] John Whitehead reports: “Over all, there are now more people under ‘correctional supervision’ in America – more than six million – than were in the Gulag Archipelago under Stalin at its height.” [64] So, we have abundant opportunity to visit these. “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’” (25:37-39). The interesting thing about this passage is that the righteous had no idea they had ministered to Jesus. They were just simply living as Christians and helping others along the road of life. In fact, they were quite surprised that they had helped the Lord. “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me’” (25:40). Over the centuries there has been much discussion about the expression “the least of these,” as to whom Jesus has reference. Morris says, “One is to bear in mind that elsewhere Jesus’ brothers are his disciples (12:48-49; 28:10)…The other is to say that brothers includes anyone in need…” [65] Keener points out that some Jewish apocalyptic texts treat “brothers” as being Israel. [66] Pett feels like the brothers mentioned here is a reference to the Lord’s followers. [67] More than likely the expression could include anyone in need. “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me’” (25:41-43). Here we see the utter failure of phony religion. These people called Jesus “Lord,” but they never did anything he wished or commanded. Also, today many folks do not believe in an eternal hell but there is such a place (Rev. 20:10-15). Coffman comments: “Alas, the doctrine of hell is a prominent teaching of the Son of God …No industrial concern ever operated without some means of waste disposal, and no well-managed kitchen ever existed without a garbage pail or its equivalent…Hell is God’s cosmic disposal unit; yet it is not prepared for men but for Satan and his angels, and the only persons who will be finally lost in hell are those who elect to follow the influence of Satan and must also partake of his destiny.” [68] Coffman also asks: “What would YOU do, if you were God? Would you permit Satan to continue unabated for all eternity with license to rob, rape, plunder, seduce, destroy, and deceive, corrupt, wound, and slay forever? …In a certain fearful sense, one may thank God for hell. It is the place where the great enemy of mankind shall at last be destroyed.” [69] How do people get into hell? They do so by unbelief and by following the devil. They do so by their failure to obey the Lord Jesus and do that which he has commanded. Barker and Kohlenberger say, “Neither the sheep nor the goats are surprised at the place the King assigns them but rather at the reason given for this – i.e., that they are admitted or excluded on the basis of how they treated Jesus.” [70] “The sin noted by the King was (as in the parables of the bridesmaids and the talents) not active evildoing but failure to do good.” [71] We probably need to pause here and focus on something very important. After we come to Christ by grace and faith, we must be careful to maintain good works (5:16; Acts 9:36; Eph. 2:10; 1 Tim. 6:18; 2 Tim. 3:17; Tit. 1:16; Tit. 2:14; Tit. 3:8, 14; Heb. 10:24). It is clear in scripture that we cannot do good works on our own but that Christ can do them in us if we only let him (Phil. 2:13). It is surely interesting that the last judgment will be on the basis of works, since works are the final evidence of faith. “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’” (25:44). These folks were also surprised. They were surprised that they had not ministered to the Lord. One of my seminary professors once said, “They had a list.” They probably checked off their list every day to see how their service was going. It is interesting that they knew everything “good” that they were doing while the righteous had no idea that they were doing anything good. “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ Then they will go away to eternal punishment, but the righteous to eternal life” (25:45-46). Morris says, “Throughout this judgment scene it is made clear that the service of the lowly, the insignificant, the unimportant in this world’s eyes is in the last resort the test of discipleship. To fail this test is sheer calamity.” [72] 1. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 25:1. 2. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 846. Keener expands: “It is unlikely that ‘lamps’ refers to the small Herodian oil lamps…all the evidence points instead to torches, which were also used in Greek and Roman wedding ceremonies.” (Keener, p. 116). 3. Morris, The Gospel According to Matthew, p. 621. 4. Barclay, The Gospel of Matthew, Vol. 2, vs. 25:1-13. 5. Ibid. 6. Ibid. 7. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 353. 8. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 974. 9. Guzik, Matthew, Enduring Word, vs. 25:2-13. 10. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 25:7. 11. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 354. 12. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 25:8. 13. Coffman, Coffman Commentaries on the Old and New Testament, v. 25:8. 14. Keener, The IVP Bible Background Commentary, New Testament, p. 116. 15. Barclay, The Gospel of Matthew, Vol. 2, vs. 25:1-13. 16. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 25:10. 17. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 489. Morris adds: “We do not have complete information about wedding customs in the first-century…” (Morris, p. 620). 18. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 25:10. 19. Utley, Free Bible Commentary, Matthew, v. 25:12. 20. Morris, The Gospel According to Matthew, p. 626. 21. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 356. 22. Keener, The IVP Bible Background Commentary, New Testament, p. 117. 23. Morris, The Gospel According to Matthew, p. 627. 24. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 356. 25. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 114. 26. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 355. 27. Wiersbe, The Wiersbe Bible Commentary, NT, p. 75. 28. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 372, citing Bruner. 29. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, pp. 490-91. 30. Keener, The IVP Bible Background Commentary, New Testament, p. 117. 31. Morris, The Gospel According to Matthew, p. 628. 32. Guzik, Matthew, Enduring Word, vs. 25:19-23. 33. Keener, The IVP Bible Background Commentary, New Testament, p. 117. 34. Wiersbe, The Wiersbe Bible Commentary, NT, p. 75. 35. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 373. 36. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 975. 37. Guzik, Matthew, Enduring Word, vs. 25:19-23. 38. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 492. 39. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 25:24. 40. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 114. 41. Quoted in Coffman, Coffman Commentaries on the Old and New Testament, v. 25:24. 42. Keener, The IVP Bible Background Commentary, New Testament, p. 117. 43. Guzik, Matthew, Enduring Word, vs. 25:26-30. 44. Ibid. 45. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 493. 46. Quoted in Coffman, Coffman Commentaries on the Old and New Testament, v. 25:29. 47. Morris, The Gospel According to Matthew, p. 632. 48. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 493. 49. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 25:30. 50. Barclay, The Gospel of Matthew, Vol. 2, vs. 25:31-46. 51. Morris, The Gospel According to Matthew, p. 633. 52. Utley, Free Bible Commentary, Matthew, v. 25:31. 53. Wiersbe, The Wiersbe Bible Commentary, NT, p. 75. 54. Keener, The IVP Bible Background Commentary, New Testament, p. 118. 55. Calvin, Calvin’s Commentary on the Bible, Commentary on Matthew, v. 25:32. 56. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 25:32. 57. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 115. 58. Coffman, Coffman Commentaries on the Old and New Testament, v. 25:32. 59. Keener, The IVP Bible Background Commentary, New Testament, p. 118. 60. Morris, The Gospel According to Matthew, p. 636. 61. Utley, Free Bible Commentary, Matthew, v. 25:34. 62. Barclay, The Gospel of Matthew, Vol. 2, vs. 25:31-46. Osborne expands: “This parable is not teaching salvation by good deeds, but evidence of salvation through good deeds.” (Osborne, p. 496). 63. Morris, The Gospel According to Matthew, p. 638. 64. John W. Whitehead, A Government Of Wolves, The Emerging American Police State (New York: Select Books, Inc., 2013), p. 193. 65. Morris, The Gospel According to Matthew, p. 639. 66. Keener, The IVP Bible Background Commentary, New Testament, p. 118. 67. Pett, Peter Pett’s Commentary on the Bible, Matthew, v. 25:40. 68. Coffman, Coffman Commentaries on the Old and New Testament, v. 25:41. Osborne adds: “This is the place of eternal fire (Matt. 5:22; 10:28; Mk. 9:43; Lk. 12:5; Jam. 3:6; Rev. 19:20) prepared for the devil, his angels, and all those who do not believe in Christ (Rev. 20:9-10).” (Osborne, p. 490). 69. Ibid. 70. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 116. 71. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 490. 72. Morris, The Gospel According to Matthew, p. 641. When Jesus had finished saying all these things, he said to his disciples, “As you know, the Passover is two days away— and the Son of Man will be handed over to be crucified.” Matthew 26:1-2 The note here indicates that Jesus was finished with all of his eschatological discourses found in chapters 24 and 25. [1] He was now ready to focus on the Passover which was at hand. At this point, the Passover was only two days away, and would be celebrated as usual on Nisan 14. On that day in the afternoon all the Passover lambs would be slaughtered at the temple. A number of scholars feel that Jesus would be slaughtered at the exact time the lambs were offered up. Jesus here made the fourth prediction of his passion. [2] For the first time he revealed that he would be handed over to be crucified. [3] Crucifixion was probably the most painful, horrible and shameful means of punishment and death ever devised by depraved humans. It was used by the Persians, Carthaginians, and Macedonians, but it was brought to cruel perfection by the Romans. This section of scripture has immeasurable importance for all Christians. In fact, all of the gospels reach their climax with the accounts of Jesus’ crucifixion and resurrection. [4] “Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him” (26:3-4). It would be good for us to understand a little about Israel’s priesthood. By this time in history the priesthood of Israel had no independent existence. Instead, the Romans had virtually taken it over. Even the vestments of the priesthood were held by the Romans and delivered as needed. [5] Annas was appointed as high priest by the Romans and served from AD 6-15, when he was deposed. His son-in-law Joseph Caiaphas then became high priest in AD 18 and served until AD 36. Caiaphas served longer than most of the high priests, suggesting that he was skilled at cooperating with the Romans. [6] After Caiaphas, and between the years of AD 37 – 67, there were some twenty-eight high priests. [7] We notice that the priests and elders assembled in the palace of the high priest. Traditionally the house of the high priest has been connected with a large building and church along the southern wall of the Old City, called St. Peter in Gallicantu. While it contained a dungeon, where Jesus might have stayed briefly, it was much higher in elevation than the temple area and would have required the priests to climb several hundred steps each day to get home. The building was also constructed over a cemetery, which would have been an unclean place for priests. [8] It is now considered by some that the priestly palace was much closer to the temple. These assembled leaders schemed to arrest and kill Jesus (cf. Psa. 31:13). The whole Sanhedrin or Supreme Court of Israel probably did not assemble but most likely it was a sub-committee of the Sanhedrin. [9] Keener feels that a meeting to plot an execution was probably a violation of Jewish law. [10] “‘But not during the festival,’ they said, ‘or there may be a riot among the people’” (26:5). We have previously mentioned that vast crowds of people came to the Passover celebration. The leaders were fearful to arrest Jesus during the festival lest it provoke a riot. If there was one thing the Romans feared and hated it was a riot. For every disturbance, the Romans were prone to exact a very heavy price from the Jewish leadership. While Jesus was in Bethany in the home of Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. Matthew 26:6-7 Matthew was not interested in giving a strictly chronological account of Jesus’ last days. Here he inserts an event which happened on the previous Saturday (Jn. 12:1-8), as Jesus arrived from Jericho. [11] There has been much question as to the identification of Simon the Leper. We can say one thing for certain. Simon was no longer a leper or else the meal would not have been held at his house. Perhaps Jesus had healed him and the house still was identified because of his previous condition. Here and in the Gospel of Mark (14:3-9) the woman remained nameless. Possibly there were reasons for this in those days, for it might have caused persecution. However, at the end of the century, when John was writing his gospel, he named the woman as Mary of Bethany, sister of Martha and Lazarus (Jn. 12:1-3). Mark tells us that the head of Jesus was anointed but John adds that the feet were also anointed. His body was thus prepared for burial. What can we make of these seemingly differing accounts? It has been suggested that Simon the Leper was in fact the father of Lazarus and his sisters. [12] Also, this anointing must not be confused with the one mentioned in Luke 7:36-50. This earlier anointing was at the house of a Pharisee, and was done in the Galilee. While this woman also brought an alabaster jar of perfume, the writer notes that she was a sinful woman. She came from behind Jesus and placed the anointing on Jesus’ feet as he reclined to eat. We must pause to note the extravagance of Mary’s offering. She came with an alabaster jar of pure nard. It was expensive almost beyond imagination. We know today that nard (Nardostachys grandiflora) or spikenard as it is also called, is the spice taken from a plant which grows in the high Himalayan areas of India, Nepal and China. [13] It is difficult for us to imagine just how valuable this offering was. John 12:3 tells us that Mary brought a pint of it. Mark informs us that this ointment could have been sold for three hundred denarii (Mk. 14:5). We may remember that a denari was the average daily wage for a laboring man. [14] So here we have a sacrifice that was close to a year’s wage for a working person. If we translate this offering into modern figures in the US, it would have to approach some $20,000 to $30,000. We would be extremely careful even handling such an expensive gift. Yet, Mary recklessly broke the jar and poured the anointing out over Jesus. Such an expensive ointment was no doubt a family heirloom. It has even been suggested that the precious ointment was Mary’s dowry. [15] Barclay says, “…Love never calculates; love never thinks how little it can decently give; love’s one desire is to give to the uttermost limits; and, when it has given all it has to give, it still thinks the gift too little.” [16] Barclay continues saying of this act: “It shows us that certain things must be done when the opportunity arises, or they can never be done at all. …For so many of us the tragedy is that life is the history of the lost opportunities to do the lovely thing… It tells us that the fragrance of a lovely deed lasts forever.” [17] Wiersbe says, “Her act of worship not only brought joy to the heart of Jesus and fragrance to the house, but also blessing to the whole world.” [18] We might wonder how Mary was able to anoint the feet of Jesus. That would be rather impossible with today’s dining styles. However, in the first century when people gave banquets they used the Roman triclinium style of dining (see 23:6). The tables were low and of a “squared U” shape. The host reclined at the head of the table, while the guests reclined along its two wings. Diners lounged on pillows as they leaned on their left elbows and took food with their right hands. Their feet were stretched out away from the table, so it was easy for Mary to anoint Jesus’ body. In John 12:3, we are told that Mary anointed the feet of Jesus and wiped them with her hair. When the disciples saw this, they were indignant. “Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.” Matthew 26:8-9 Wiersbe says: “Notice that every time Mary sought to do something for Jesus, she was misunderstood…When we give Jesus Christ first place in our lives, we can expect to be misunderstood and criticized by those who claim to follow him.” [19] It appears from this verse that several disciples were involved in the criticism, but no doubt it was instigated by Judas (cf. Jn. 12:4). It was Judas who held the money bag for the group. John tells us in his gospel that Judas was a thief and commonly stole money from the bag. He cared nothing about the poor, only about getting his hands on the money (Jn. 12:4-6). Mary was interested in giving her very best to Jesus while Judas was interested in getting what he could from Jesus, even going to the extreme of selling his Lord for a small price. “Aware of this, Jesus said to them, ‘Why are you bothering this woman? She has done a beautiful thing to me’” (26:10). Once again, we see how Jesus honored women. They made up such a vital part of the gospel story. In the ancient world women had a generally low position. Jesus changed that forever. It is amazing today that the women’s liberation movements often criticize Christianity for oppressing women. Nothing could be further from the truth. “The poor you will always have with you, but you will not always have me” (26:11). Obviously in every society, even in the most affluent ones, there will always be poor people (cf. Deut. 15:11). With their complaints, Judas and the other disciples were actually demeaning Jesus. It was Mary who grasped his real and incommensurable worth. Apparently, she was the first person to fully realize that the gospel implied suffering. [20] We cannot say by this reply that Jesus had no concern for the poor. He was himself poor and often he did teaching regarding the poor (e.g. 6:2-4; Lk. 6:20-21; 14:13- 21). [21] Of course, the early church, in following his example, did a great deal of work to help the poor (cf. Acts 6:1-7). Mary took full advantage of a wonderful opportunity to anoint Jesus’ body before its burial. Other women had the idea of anointing his body but they were too late. Jesus had already risen from the dead. [22] “When she poured this perfume on my body, she did it to prepare me for burial. Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her” (26:12-13). Wiersbe remarks of her: “When Mary gave her best at the feet of Jesus, she started a ‘wave of blessing’ that has been going on ever since.” [23] The early preacher John Chrysostom praised her saying, “The simple, beautiful act of a guileless Judean woman is even now being remembered the world over.” [24] It is good to always give our flowers while people can still smell them. Then one of the Twelve— the one called Judas Iscariot— went to the chief priests and asked, “What are you willing to give me if I deliver him over to you?” So they counted out for him thirty pieces of silver. Matthew 26:14-15 Israel’s evil leaders just had their fondest dream come true. They wanted to capture Jesus but they realized they had to do it by stealth lest the people riot. Now, an insider had come to them who was willing to deliver Jesus and make their dreams of a secret capture come true. No doubt Judas was a little miffed at the rebuke he had received regarding Mary’s anointing of Jesus. Judas may have been an outsider to the disciple group anyway. His name may have implied that he was from Kerioth, a city in southern Judea. In such a case he was the only member of the band who was not from the Galilee. [25] We can only guess at the real motivation of Judas. Several commentators feel that he was displeased that Jesus did not seek to become a natural deliverer of the people and save them from the Romans. Some have felt that Judas was trying to force the hand of Jesus and help him become such a deliverer. This is all speculation of course. The scripture makes clear that he was a greedy thief and perhaps greed was his sole motivation. For sure, the devil entered into Judas and urged him to perform his despicable act (Lk. 22:3; Jn. 13:27). Matthew alone tells us that Judas actually bargained with the high priest and his associates for the price he was to be paid for Jesus. They agreed on thirty pieces of silver (26:14-16). This is a reference to Zechariah 11:12-13. In Exodus 21:32, we see that thirty pieces of silver was the price for a slave that had been gored by an animal. Wiersbe says of this: “He sold his Master for the price of a slave…the basest act of treachery in history.” [26] The amount of money Judas received has been estimated somewhere between $15 – $25 in US currency. [27] Barclay adds here: “If avarice was the cause of his act of treachery, it is the most terrible example in history of the depths which love of money can reach.” [28] “From then on Judas watched for an opportunity to hand him over” (26:16). Morris notes that the watching of Judas is in the imperfect tense and indicates a continuous search. Judas was continually looking for an opportunity to betray Jesus. [29] This helps us to understand why Jesus was so secretive in arranging a place for the Passover meal. He probably did not want Judas to know about the place, lest the Lord’s Supper would be interrupted by a premature arrest. Of course, none of this was a surprise to Jesus. He knew from the very beginning that he would be betrayed by one of his own disciples. In John 6:70 Jesus had predicted, “Have I not chosen you, the Twelve? Yet one of you is a devil!” Jesus knew his betrayal would come by the hands of an intimate friend (Jn. 13:18), and he knew exactly who that friend would be. On the first day of the Festival of Unleavened Bread, the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?” Matthew 26:17 With the mention of Passover we are presented with a very serious problem of dating. John’s gospel clearly places this supper as beginning on the eve of Nisan 14 (cf. Jn. 13:1). It was the next afternoon when the Passover lambs would be slaughtered. In 1 Corinthians 5:7, Paul seems to correlate this dating by mentioning Christ as the Passover Lamb. Nisan 14 would apparently have fallen on a Thursday and not Friday as tradition has it. This dating is backed up by independent Jewish tradition that Jesus’ execution was on the eve of Passover, and also by astronomical calculations showing that Passover never fell on Friday in the years between AD 27 and 34. [30] Calculations can be very tricky since in the Jewish world, evening and morning make a day and most all festivals begin on the eve preceding the actual day. If Jesus had his supper at the beginning of Nisan 14 it would have almost had to have been without a lamb. The lambs were not slain until the next day, in the afternoon of Nisan 14. Since Jesus and his group were not in too good of standing with the Jewish establishment, getting a Passover lamb slain may have presented a problem at any time. Guzik says, “However, it would be wrong to say that there was no Passover lamb at this last supper Jesus had with his disciples; he was the Passover lamb. Paul would later refer to Christ, our Passover, was sacrificed for us (1 Corinthians 5:7).” [31] In biblical times we know that the Passover began at evening twilight at the start of the fourteenth day of the Hebrew month of Nisan (Lev. 23:5; Exo. 12:1-30; 43-51; Deut. 16:1-8). The seven-day Festival of Unleavened Bread began at the same hour on the fifteenth day of Nisan (Lev. 23:6; Num. 28:16-17). Starting with the fourteenth, no ordinary work could be done (Lev. 23:7). This prohibition obviously did not apply to the priesthood and the sacrifices at the temple (Num. 28:9-10). Alfred Edersheim (1825-89) was a biblical scholar and Jewish convert to Christianity. He had deeply studied the Talmud and Torah and was very familiar with Jewish practices. Edersheim in his book The Temple carefully explains the Passover chronology for us. He tells us how the festival of Passover included Unleavened Bread, and lasted from the fourteenth to the twenty-first day of Nisan (a total festival time of eight days). [32] Edersheim states that the Passover lambs in Jesus’ time were slaughtered on the afternoon of the fourteenth. This was reckoned as a time between when the sun commenced to go down and actual sundown. Because of the multitudes of Passover lambs to be slaughtered, the daily evening sacrifice on the fourteenth, which normally would have been slain at 2:30 PM and offered at about 3:30, was moved up an hour. [33] At the beginning of the fourteenth day, the leaven was removed from homes. This is probably what Matthew has reference to by mentioning unleavened bread. If all the leaven had not been removed the previous evening it could be removed in the forenoon of the fourteenth. [34] The leaven was then taken out and burned by the head of the family. In Judea some work could continue until mid-day. However, new work could not be started on the fourteenth day. As we have mentioned, the Passover lambs were sacrificed in the afternoon of the fourteenth day. As Edersheim mentions, the Paschal Supper for Israel would have necessarily happened at the beginning of the fifteenth day. [35] Because of the Jewish calendar and the fact that feast days began in the evening, the chronology of Passover can be quite complicated. All the synoptic writers, including Matthew, seem to record the feast as occurring at the beginning of Nisan 15 as was customary. [36] Of course, there is a great deal of confusion and varying opinions among Gentile commentators today. To make matters even more confusing, the Jewish people can no longer sacrifice the Passover lambs, so the dinner is now held at the beginning of Nisan 14 instead of Nisan 15. Often, lamb is not even served for this dinner. John 18:28 seems to substantiate the early dating: “Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover.” Clearly, the leaders were expecting to eat the Passover on that coming evening at the beginning of Nisan 15. By that time Jesus would have died on the cross, expiring precisely at the time the Passover lambs were being slain. We will not likely solve this problem of dating between John and the Synoptic Gospels. Many ideas have been put forth but most are not satisfactory. [37] The problem is now complicated by two thousand years of teaching (some of it erroneous) and by our lack of understanding of ancient biblical customs. There is one thing for certain, that Christ is our Passover Lamb, who is now sacrificed for us, and that should be sufficient. “He replied, ‘Go into the city to a certain man and tell him, “The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.”’ So the disciples did as Jesus had directed them and prepared the Passover” (26:18-19). Mark and Luke give us a little more color concerning this account. Jesus sent Peter and John and told them that as they entered the city they would see a man carrying a jar of water (Mk. 14:13; Lk. 22:10). They were to follow him to the house and explain that the Teacher needed to celebrate the Passover there. This would be a strange sign since men did not usually carry water. It was normally the task of women. Some writers try to say that this was a sort of prearranged signal that Jesus had worked out in advance. When we consider the hundreds of thousands that must have been thronging the streets of Jerusalem for the great festival, we can see how silly this idea is. How could anyone be able to arrange such a precise signal? What we obviously have is the Spirit of Prophesy working strongly in Jesus. He knew beforehand exactly what the two disciples would encounter, just as he knew that Peter would betray him three times before the cock could crow twice. The fact that the owner had a large upper room all prepared (Lk. 22:12) was a miracle of no small magnitude. Having lived in Jerusalem many years and having been there numerous times for the Passover, I can say that there is usually not an empty room available at such a time. Jerusalem is a city that is compact together (Psa.122:3) and crowded. There is usually not a closet that is not in full use at Passover time. It was customary for houses to be filled with pilgrims and the lodging was free. [38] The pilgrims did normally leave as a gift to their host, the hide of the sacrificed animal and the vessels used in the offering. [39] When evening came, Jesus was reclining at the table with the Twelve. Matthew 26:20 As we have noted, Jesus and his disciples were reclining at the table, as was customary for banquets during that time. This does not do much for the famous painting of The Last Supper by Leonardo da Vinci in the late fifteenth century. He has Jesus and all the disciples sitting around a very large table. At this last banquet we know that John was reclining at the primary place of honor on Jesus’ right hand. He was close enough to lean on Jesus’ breast (Jn. 13:25). The second seat of honor was at Jesus’ left hand. We have every reason to believe that Judas was reclining in that position. Indeed, he was close enough that Jesus could dip with him in the bowl (Mk. 14:20). [40] We can imagine that despite Jesus’ previous instruction about taking the lowest seat that there was a mad scramble for the chief seats that night. In fact, there was an argument about who would be the greatest (Lk. 22:24). Jesus humbled himself and washed their feet to give them an example of how they should serve one another (Lk. 22:27). “And while they were eating, he said, ‘Truly I tell you, one of you will betray me’” (26:21). We can imagine that the blood drained out of the face of Judas upon hearing this. He no doubt felt he was so clever in secretly betraying Jesus, but now he realized that Jesus knew all about his deception. This was exactly what Psalm 41:9 had spoken of many centuries before: “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” “They were very sad and began to say to him one after the other, ‘Surely you don’t mean me, Lord?’” (26:22). It did not seem to be a pleasant way to begin a great celebratory meal, and yet betrayal was a very serious offense. It had to be dealt with. Coffman responds saying, “every man present felt the awful possibility of forsaking and betraying him. How shamefully weak is every man!” [41] Morris adds, “…nobody expected that there would be treachery in this tightly knit little group.” [42] “Jesus replied, ‘The one who has dipped his hand into the bowl with me will betray me’” (26:23). Keener says, “That someone who was betraying a person would ‘dip in the bowl’ with that person would have horrified ancient readers, who saw hospitality and the sharing of table fellowship as an intimate bond.” [43] There were probably several food dishes on the table that night. There were the bitter herbs or maror (representing the bitter life in Egypt or in sin). This could have been horseradish. There was the eating of the charoset (a nut and juice mixture resembling mortar used in Egypt). Of course, these items would have been dipped out with a slice of matzah or unleavened bread. “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (26:24). What serious and scary words these are! They should have turned Judas stiff with fear and trembling. One would think that upon hearing them Judas would have cried desperate tears and begged to be forgiven. There was no such action. We can see how, due to his hardness, Judas was “doomed to destruction” (Jn. 17:12). He had in a very real sense doomed himself. Utley says, “Judas’ betrayal was a necessary, predicted act,” and a part of “the mystery of election and free will.” [44] “Then Judas, the one who would betray him, said, ‘Surely you don’t mean me, Rabbi?’ Jesus answered, ‘You have said so’” (26:25). The expression “you have said” was a well-understood affirmative in the idiom of that day. [45] The moral choice of Judas was horribly tragic. He betrayed his Master to a terrible death and he did it all for a few pieces of silver. He not only betrayed Jesus but in a real sense he betrayed all Israel and the whole human race. Indeed, it would have been far better had he not been born. We sense the hardness in Judas as he calls Jesus “Rabbi.” France comments: “It is interesting that instead of kyrie (‘Lord’)…Judas, here and in v. 49, uses Rabbi (Master), a term appropriate to any Jewish teacher, and not used at all by the other disciples in Matthew. So his question, in comparison with theirs, rings hollow…” [46] It is necessary to go to John’s gospel to fill in the blanks here. At this point Jesus told Judas that he needed to do quickly what he had to do (Jn. 13:27). With that Judas departed. The other disciples still did not understand that the betrayer was Judas. They thought perhaps that Judas needed to go out and purchase items for the coming Passover or to make a gift to the poor. Since he was the one who carried the money bag no one thought further of his departure. We can probably say that had the other disciples known his true mission he would have never left with his life. [47] Judas went out into the night and in doing so he missed the Lord’s Supper and the institution of the New Covenant. While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” Matthew 26:26 Here we have the institution of the Lord’s Supper, which is also called Communion or the Eucharist. This was something the Lord greatly desired to do with the disciples (Lk. 22:15). We should note that here the bread is blessed first as in most Communion services, but in Luke, the cup of wine is taken and blessed first (Lk. 22:17-18). It is significant that the unleavened bread of Passover now becomes the symbol of the unleavened and sinless life of Jesus. In the Passover the clear message is that our lives should also be unleavened or sinless, patterned after the life of Christ and empowered by him. Thus the New Covenant was begun, as described in Jeremiah 31:31-34, Ezekiel 36:22-36, and Zechariah 9:11. In our blessings we often bless the food or the bread. In the Hebrew blessing it is the Lord who is blessed, for he is the giver of the food or bread. “Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom’” (26:27-29). The cup of wine harks back to Exodus 24:8, where the blood was sprinkled upon the people and they were thus sanctified. Now through the shed blood of Jesus a new and eternal sanctification is made. It would help us to remember that in the Passover, four cups of red wine were taken, two before the meal and two after. For the non-drinkers, we might mention that the wine was mixed with water at the ratio of three parts of wine and two parts of water. [48] The Passover began with the father or leader taking the first cup, blessing it and passing it to the others. The ancient Hebrew blessing over the wine went: “Ba-ruch a-tah Adonai Elo-he-nu Melek ha-olam, bo-reh p’ree ha-ga-fen (Blessed are you O Lord our God, King of the Universe, who creates the fruit of the vine). The four cups of the Passover were based upon the four “I wills” of Exodus 6:6-7: “I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people…’” The first cup is called the kiddush or the sanctification. It is thought that the third cup, directly after the meal, was the cup of the Lord’s Supper. [49] It is also felt that Jesus did not partake of the fourth and final cup of wine. [50] The first recorded Lord’s Supper is found in Paul’s letter of 1 Corinthians 11:17-34. [51] For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Cor. 11:23-26). Paul apparently received this information by revelation from the Risen Christ. In this passage he gives us several pointers on how we can best continue to celebrate the supper. We should note that there is nothing in this supper that would claim the elements as the literal blood and body of the Lord. Such an understanding was impossible since Christ was present in his flesh. [52] We should note the unmistakable sacrificial language of this supper (cf. Isa. 42:6; 49:8; 52: 13ff…53:6, 10- 12, cf. Rom. 5:17-19). Apparently the early church included the supper at the culmination of what was called the “love feast” or fellowship meal (Acts 2:42; 20:7-12; Jude 1:12). [53] The supper looked forward to the great Messianic banquet that would come at the end of the age. [54] “When they had sung a hymn, they went out to the Mount of Olives” (26:30). The Passover ends with drinking the fourth and final cup and with singing the Hallel Psalms (Psa. 113-118). After singing, they all went out to the Mount of Olives. The commentator Wiersbe remarks here: “Imagine our Lord singing when the cross was only a few hours away!” [55] Let us pause to consider some of the words Jesus and the disciples were singing as they went out to Gethsemane. Psalm 116:3-4, “The cords of death entangled me, the anguish of the grave came upon me; I was overcome by trouble and sorrow. Then I called on the name of the LORD: ‘O LORD, save me!’” Psalm 116:15, “Precious in the sight of the LORD is the death of his saints.” Psalm 118:6, “The LORD is with me; I will not be afraid. What can man do to me? Psalm 118:17, “I will not die but live, and will proclaim what the LORD has done.” Psalm 118:19, “Open for me the gates of righteousness; I will enter and give thanks to the LORD.” Psalm 118:22–23, “The stone the builders rejected has become the capstone; the LORD has done this, and it is marvelous in our eyes.” Then Jesus told them, “This very night you will all fall away on account of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ But after I have risen, I will go ahead of you into Galilee.” Matthew 26:31-32 Jesus knew that all his disciples would fall away that very night, and they all forsook him. Peter and John followed far behind him. All this would fulfill the words of Zechariah the prophet who said, “…Strike the shepherd, and the sheep will be scattered…” (Zech. 13:7). Although Jesus spoke of his death, he also spoke of his resurrection. In this passage the Lord promised to meet them again in the beautiful Galilee. France says, “…When they leave for Galilee, rather than leaving a corpse behind in Jerusalem, they will find a risen Lord is already there ahead of them!…” [56] “Peter replied, ‘Even if all fall away on account of you, I never will’” (26:33). We see in Peter a great deal of pride that would have to be dealt with. He probably felt he was the rock and that the church would be built on him (cf. 16:18). If he was the rock then he could never fall. “He thought that he was stronger than Jesus knew him to be.” [57] Guthrie says, “The first to confess also becomes the first to deny.” [58] “‘Truly I tell you,’ Jesus answered, ‘this very night, before the rooster crows, you will disown me three times’” (26:34). We cannot miss the fact that Satan has to ask permission of the Lord to tempt the saints (cf. Lk. 22:31-34). This fact is also made plain in the first part of Job’s book (1:6-12 and 2:1-6). Our God is Lord of all with all spiritual powers in Heaven and Hell subject to him. We need to remember this all-important fact when we fall under temptation. Satan wanted to sift Simon like one would sift wheat or flour (Lk. 22:31). Fortunately, Jesus had already prayed for him that he would survive this sifting. Had Jesus not prayed for him there was every possibility that he would have ended up like Judas. Thanks to the grace of God, Simon Peter lived on to head up the Lord’s work, to preach a powerful sermon on Pentecost and to write two epistles for the church. We believers can thank God today that Jesus in Heaven is still interceding for us (Heb.7:25; 9:24; 1 Jn. 2:1). The sad fact for Peter was that he would deny the Lord three times that very night. He would even end his denials with curses. All this would happen before the cock could crow twice. Since cockcrowing could happen anywhere between 11:30 and 3:30 in the mornings, Peter’s denials were not to be long in coming. [59] Utley tells us that this must have been a Roman rooster since the Jews did not allow chickens to be raised in the Holy City. [60] “But Peter declared, ‘Even if I have to die with you, I will never disown you.’ And all the other disciples said the same” (26:35). Obviously, Peter had a pretty high and proud opinion of himself. In his boasting he even demeaned the other disciples and disputed the Lord as well. Then Jesus went with his disciples to a place called Gethsemane, and he said to them, “Sit here while I go over there and pray.” Matthew 26:36 Jesus left the supper in Jerusalem and with his disciples he walked to the Mount of Olives, to a garden called Gethsemane. This name is derived from the Hebrew words for “oil press.” [61] Indeed, to this day there are many olive trees on the mountain and especially in this particular area. Some of these trees are extremely old. Today the beautiful Church of All Nations is located in the present-day Garden of Gethsemane. It sits very near the bottom of the Kidron Valley and is quite close to the present wall around Jerusalem and the Temple Mount. In order to get to Gethsemane Jesus and his disciples had to cross the Brook Kidron. We cannot help but be reminded of King David when he fled Jerusalem and also crossed the Kidron (2 Sam. 15:23). Wiersbe notes how both Jesus and David were at the time throne-less kings who were only accompanied by their closest friends, while they were both rejected by their own people. [62] In a sense it was a valley of the shadow of death for both of them. This was familiar territory for Jesus and his disciples. It seems that Jesus and his disciples camped out there at times (Mk. 14:32; Lk. 22:39; Jn. 18:2). Since there was no room for gardens in the Old City, wealthy people made for themselves gardens on the Mount of Olives. [63] Jesus probably had permission from one of these owners to camp there with his disciples. Some people still have private gardens on the Mount of Olives. On occasions our tour groups have gained access to these for our times of meditation, prayer and picture-taking. Jesus instructed his tired, weary and sleepy disciples to sit while he went a short distance away to pray. Luke adds here that he admonished them: ‘…Pray that you will not fall into temptation’” (Lk. 22:40). The disciples did not understand that in the next few hours the battle for their salvation and that of the world would be fought and won by their Master. Wiersbe adds, “…how much it would have meant to their Lord if they had watched and prayed with him.” [64] “He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. Then he said to them, ‘My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me’” (26:37-38). In a very real sense the weight of the whole world was on his shoulders as he prayed. He was the Passover Lamb of God who had come to the earth to bear the sins of the whole human race. Paul would later say in 2 Corinthians 5:21, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Later on Peter would say: “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. (1 Pet. 2:24).” No doubt Jesus remembered many scriptures like Psalms 42:5-6, 11; 43:5; 142:3-6; 143:3-4 as he struggled in prayer. Utley says: “We are on very holy ground here in the garden as we see the Son of God in what may have been his most vulnerable human moment. Jesus must have related this account to his disciples after his resurrection.” [65] “Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will’” (26:39). There is no question that the cup Jesus spoke of represented awful suffering and death (cf. 20:22; Isa. 51:22).” [66] Jesus prayed for the cup to be taken away if that was possible. Nevertheless, if it was the Father’s will he was prepared to drink every last drop of it. Before he would finish the cup he would be made sin and a curse for mankind (2 Cor. 5:21; Gal. 3:13). Already, the wrath of God was coming upon him as the world’s sin-bearer (cf. Isa. 51:17; 53:5-6, 12). Utley says, “Jesus, who had known intimacy with the Father moment by moment, was on the verge of having to experience the last great aspect of human lostness.” [67] “Then he returned to his disciples and found them sleeping. ‘Couldn’t you men keep watch with me for one hour?’ he asked Peter. ‘Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak’” (26:40-41). We remember that Jesus had stressed the word “watch” when he gave them the Olivet discourse some time before. He had just stressed the word again in verse 38. They were to watch and stay awake. Now they were all caught sleeping, even the chief apostle. Amazingly, these were tough fishermen who were used to fishing all night without nodding off. Now under the pressure of the hour of redemption they were wilting away. Edwards suggests that the lateness of the hour or even the big Passover dinner and the wine may have helped wipe them out. [68] Luke 22:45 tells us they were also “…exhausted from sorrow.” “He went away a second time and prayed, ‘My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.’ When he came back, he again found them sleeping, because their eyes were heavy. So he left them and went away once more and prayed the third time, saying the same thing” (26:42-44). Doctor Luke in his gospel mentions that Jesus prayed so earnestly that his sweat became like large drops of blood (Lk. 22:44). Wiersbe thinks he might be describing the medical condition of hematidrosis. This is a situation that occurs when one is under great emotional stress. In this condition the tiny blood vessels can rupture in the sweat glands, producing a mixture of blood and sweat. [69] There have been a few cases in history where this has occurred. Matthew and Mark tell us that Jesus prayed three times. On each occasion he found his disciples fast asleep. In 1868 Elizabeth Clephane wrote the hymn The Ninety and Nine, with this mournful verse: But none of the ransomed ever knew how deep were the waters crossed; nor how dark was the night that the Lord passed thro’ ere he found his sheep that was lost. [70] Indeed, it was such a dark night of suffering for the Lord that an angel at last came and ministered to him (Lk. 22:43-44). “Then he returned to the disciples and said to them, ‘Are you still sleeping and resting? Look, the hour has come, and the Son of Man is delivered into the hands of sinners. Rise! Let us go! Here comes my betrayer!’” (26:45-46). This was the greatest and most important “watch” assignment ever given to humans, and they were still snoozing away. They were so sound asleep that they were unable to warn Jesus of the band approaching to arrest him. Jesus was awake and fully in charge of the situation. [71] He went out to meet his captors. Kretzmann says, “He is not like a fugitive whom the officers of the law must seek and finally drag forth from a place of hiding; He is like a conqueror meeting the vanquished.” [72] While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. Matthew 26:47 That night a mob, no doubt with torches, wound their way down from the Temple Mount, crossed the Kidron and gathered around Jesus and his disciples. Now that it was night, these men, who probably included many of the temple guard, were very brave. They could have arrested Jesus any time as he taught in the temple but they did not have the nerve for that. John even tells us that there were some Roman troops with them (Jn. 18:3). It was quite a motley crew, led by Judas, who was now the arch traitor of all times. Guzik says, “They clearly regarded Jesus as a dangerous man and came to take him with great force.” [73] “Now the betrayer had arranged a signal with them: ‘The one I kiss is the man; arrest him.’ Going at once to Jesus, Judas said, ‘Greetings, Rabbi!’ and kissed him” (26:48-49). Judas led the group directly to Jesus. John’s gospel gives us some extra information. He tells us that when Jesus said “I am he,” the whole contingent seemed to be overcome with the force of his great authority. They immediately drew back and fell down (Jn. 18:6). Judas came forward and kissed Jesus. The Greek word used here for kiss is kataphilein. It is intensive and suggests that Judas gave Jesus a prolonged or repeated kiss. [74] We might wonder if this lavish kiss may have expressed some slight remorse for his evil act or if Judas was making sure the arresting party knew exactly who Jesus was. How the words of Proverbs 27:6 came true that night: “Wounds from a friend can be trusted, but an enemy multiplies kisses.” We might wonder why it was necessary for Judas to point Jesus out. The night was dark, especially in the olive groves and it was a day long before photography. Even the faces of great celebrities were not widely known. [75] “Jesus replied, ‘Do what you came for, friend.’ Then the men stepped forward, seized Jesus and arrested him” (26:50). France points out that the use of the word “friend” here has an element of rebuke in it. We see the same usage in 20:13 and 22:12. [76] After the kiss Jesus was formally arrested. “With that, one of Jesus’ companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear” (26:51). From John 18:10, we know that this unnamed swordsman was none other than Peter. From the same passage we know that the servant’s name was Malchus. In Luke 22:50-51, we are told that Jesus immediately healed the wounded ear. Wiersbe quips, “Had Jesus not healed the ear of Malchus, there probably would have been four crosses on Calvary!” [77] Obviously, Peter and the other disciples had misunderstood Jesus’ words in Luke 22:36-38. “‘Put your sword back in its place,’ Jesus said to him, ‘for all who draw the sword will die by the sword. Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?’” (26:52-53). Jesus’ words might have reflected a bit of folk wisdom about instigating violence. Wiersbe feels that Peter had to fight with the sword in order to back up all the boastful words he had spoken in the Upper Room. He was sleeping while he should have been praying and now he was declaring war while Jesus was surrendering himself. [78] Jesus had no shortage of help if he wished to declare war on these sinners. He could call more than twelve legions of angels to his side. If we figure some five or six thousand per legion, Jesus could have had some seventy-two thousand angelic warriors to defend him. [79] “But how then would the Scriptures be fulfilled that say it must happen in this way?” (26:54). A multitude of scriptures may be referred to here (cf. Psa. 22:6-8, 15-16; 41:9; Isa. 1:6; 53:9-12; Zech. 11:12-13; 12:10; 13:7). Jesus was determined to live by the book and if need be to die by the book. He did just that. “In that hour Jesus said to the crowd, ‘Am I leading a rebellion, that you have come out with swords and clubs to capture me? Every day I sat in the temple courts teaching, and you did not arrest me. But this has all taken place that the writings of the prophets might be fulfilled.’ Then all the disciples deserted him and fled” (26:55-56). The disciples were filled with brave talk until the swords came out and then they were nowhere to be found. Jesus began to mock the cowardice of these religious leaders who came out to arrest him as if he was a heavily armed villain. [80] They had many opportunities to arrest him as he peacefully taught the people at the temple. How true the words of scripture that the Prince of Peace would be numbered with the transgressors (Isa. 53:12). Those who had arrested Jesus took him to Caiaphas the high priest, where the teachers of the law and the elders had assembled. Matthew 26:57 In John 18:12ff., we are told that Jesus was first taken to the former high priest Annas, who was the father-in-law of Caiaphas. Although Annas had been deposed by the Romans he still carried a lot of authority. Originally the high priestly office was a permanent one and likely the people still looked upon the office that way. This may have been but a preliminary meeting, while some members of the Sanhedrin were being hastily assembled in another wing of the priestly palace. [81] After some initial abuse, Jesus was sent on to Caiaphas. It seems likely that Annas and Caiaphas had their residences in the same building. [82] They likely shared a courtyard. France says of this meeting: “…it is possible that the ‘trial’ took place in two stages, first an informal, hastily convened gathering to determine the charge against Jesus, followed by a more formal verdict pronounced by the full Sanhedrin in the morning.” [83] From the outset there were many things wrong with these meetings. It was highly irregular for the Sanhedrin to meet in a night session. Capital trials had to be held in the daytime and the court could not render a verdict in such a case until a day had intervened. Executions during feasts were forbidden. [84] Also, the Sanhedrin could not meet on the eve of a Sabbath or during a festival. [85] “But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome” (26:58). Matthew takes a break here to catch us up on Peter. After being rebuked for his swordplay he followed the Lord at a distance. We might say that it is never good to follow the Lord at a distance. The Master wants us always to follow closely and to keep in step regardless of where he may be headed. From John’s gospel we realize that the Beloved Disciple was also following the Lord and by his connections was able to help Peter get into the priestly compound (Jn. 18:15-18). “The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death” (26:59). From the outset this was quite a compromised court. They already deemed Jesus guilty and their purpose was to look for false evidence in order to put him to death. In today’s language they may have examined the witnesses charging: “Do you swear to tell a lie, the whole lie, and nothing but the lie, so help you God?” Barclay says, “…it is abundantly clear that, in their eagerness to get rid of Jesus, they broke their own rules. The Jews had reached such a peak of hatred that any means were justified to put an end to Jesus.” [86] We might say a thing or two about the Sanhedrin. “The Sanhedrin was composed of three groups: leading priests, teachers of the law, and elders. It had seventy members plus the high priest, but a mere twenty-three made a quorum. The ‘whole Sanhedrin’ need not mean that everyone was present (cf. Lk. 23:50-51)….At least two witnesses were required in a capital case…” [87] Barclay adds that “…no decision of the Sanhedrin was valid unless it met in its own meeting place, the Hall of Hewn Stone in the Temple precincts.” [88] Although the Sanhedrin was looking for false witnesses, their own Law of Moses warned them against such practices (Deut. 19:15-21). They greatly desired to kill Jesus but the Romans had taken from them the power of death. In order to kill Jesus they would have to present a case before the Romans that would be worthy of execution. We might think within ourselves that this was a warped and horrible court. However, “…God could rightly point the finger at every one of us and legitimately claim that we killed his Son.” [89] “But they did not find any, though many false witnesses came forward. Finally two came forward and declared, ‘This fellow said, “I am able to destroy the temple of God and rebuild it in three days”’” (26:60-61). The Sanhedrin knew that in order to condemn a person of a capital crime it was necessary to have two witnesses (cf. Num. 35:30; Deut. 17:6; 19:15). They worked in a frenzy through the night in order to cobble up some case against the Lord. At last two witnesses agreed that Jesus had said he could destroy the temple and rebuild it in three days (cf. Jn. 2:19). However, Jesus was speaking of the temple of his body (Jn. 2:21). Coffman describes this hectic meeting saying: “…Caiaphas stood up. The judicial bench had suddenly become a very hot seat for him. The whole wretched business was badly out of hand, and they were at their wits’ end to know how to get out of it. Little did they dream that at the precise moment decided by Christ, he would stand forth in all his solemn majesty and hand them, of his own volition, the key “Then the high priest stood up and said to Jesus, ‘Are you not going to answer? What is this testimony that these men are bringing against you?’ But Jesus remained silent. The high priest said to him, ‘I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God’” (26:62-63). Before the high priest and his charges Jesus sat in regal silence, refusing to answer even a word (cf. Isa. 53:7). The high priest was now desperate and he made the bold step of charging Jesus under oath to the living God to declare whether or not he was the Messiah and the Son of God. Osborne comments: “The Sanhedrin must have held their collective breath in anticipation. Here was the question that could make or break the entire plot…Caiaphas put Jesus under oath so that Jesus would be forced to answer by law (Lev. 5:1); thus he would be forced to incriminate himself.” [91] Keener notes that according to later rabbinic law it was not permitted for the high priest to force a person to convict himself ‘You have said so,’ Jesus replied. ‘But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (26:64). His audience must have been shocked as Jesus answered positively in the idiom of his day. He was saying plainly, in the words of Daniel 7:13-14, that he was not only the divine Son of Man but that his place was beside the Mighty God before whom he would come with heavenly power. Coffman says, “Both Christ and his enemies understood this as a claim to be the divine Messiah.” [93] Osborne says, “This represented the highest view of Jesus’ deity possible…” [94] “Then the high priest tore his clothes and said, ‘He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy’” (26:65). Tearing of one’s clothes (Heb. Kria) was an ancient sign of grief (Gen. 37:34; 2 Sam. 1:11; Job 1:20). While a high priest could not tear his clothes for a loss in his own family (Lev. 10:6; 21:10), he could tear his clothes if blasphemy was uttered in his presence. [95] Of course, blasphemy in the Old Testament carried the death penalty by stoning (Lev. 24:10-23). “‘What do you think?’ ‘He is worthy of death,’ they answered” (26:66). The high priest had now finagled the death sentence for Jesus. He was no doubt much relieved and even more so when the whole Sanhedrin jumped on board with the decision. We are reminded of Isaiah 53:3: “He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.” Meyer says of him, “Others die because they are born; he was born that he might die.” [96] “Then they spit in his face and struck him with their fists. Others slapped him and said, ‘Prophesy to us, Messiah. Who hit you?’” (26:67-68). Their seething hatred of Jesus now burst out beyond control. They spat upon him and struck him in their rage (cf. Isa. 50:6). This was the beginning of an awful physical ordeal in which Jesus was literally beaten to a bloody pulp. Isaiah prophesied “… his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness…” (Isa. 52:14). Keener makes plain that such treatment, of striking and taunting a prisoner, was not permitted by Jewish law. [97] Now Peter was sitting out in the courtyard, and a servant girl came to him. “You also were with Jesus of Galilee,” she said. But he denied it before them all. “I don’t know what you’re talking about,” he said. Matthew 26:69-70 Peter did not watch and pray as Jesus instructed (v. 40-41) and now he had to pay the price for that disobedience. It seems from John’s account that Peter denied Jesus even in the presence of John as the servant girl at the door questioned him (Jn. 18:15-17). Then he went on to try warming himself at the devil’s fire and more trouble was destined to come his way. Barclay says of this incident: “No one can read this passage without being struck with the staggering honesty of the New Testament. If ever there was an incident which one might have expected to be hushed up, this was it— and yet here it is told in all its stark shame.” [98] “Then he went out to the gateway, where another servant girl saw him and said to the people there, ‘This fellow was with Jesus of Nazareth.’ He denied it again, with an oath: ‘I don’t know the man!’” (26:71-72). Morris comments that, “…nothing is more likely than that when one made an accusation against Peter others took it up.” [99] The settings of Peter’s denials seem a little confusing at first sight but we must remember that a group of hostile and accusing people were present and perhaps many people were making accusations against Peter. In an attempt to stifle this activity Peter ended by pronouncing a curse upon himself, if he was not telling the truth. “After a little while, those standing there went up to Peter and said, ‘Surely you are one of them; your accent gives you away’” (26:73). When one hound barks and the subject runs away all the other hounds will give chase. Perhaps in his curses the crowd could detect a Galilean accent and that did it. Barclay says, “The Galileans spoke with a burr; so ugly was their accent that no Galilean was allowed to pronounce the benediction at a synagogue service…” [100] It seemed at this point that all his accusers framed up on him. “Then he began to call down curses, and he swore to them, ‘I don’t know the man!’ Immediately a rooster crowed” (26:74). This was obviously the second crowing of the rooster. “…Peter was swearing that he did not know Jesus and was invoking a curse on himself if his words were untrue. He was saying, in effect, “May God strike me dead if I am lying.” [101] Something almost worse happened. Luke’s gospel tells us that at this point Jesus turned and looked directly at Peter (Lk. 22:61). “Then Peter remembered the word Jesus had spoken: ‘Before the rooster crows, you will disown me three times.’ And he went outside and wept bitterly” (26:75). Peter, the Lord’s chief apostle, had totally failed at the Lord’s moment of crisis. How was Peter any different than Judas? Morris says, “But we should understand Peter’s tears as an expression of grief and repentance; by the following Sunday he was back with the followers of Jesus. It was his loyalty to Jesus, not his temporary repudiation of his leader, that showed the real Peter.” [102] In time, the Resurrected Christ reinstated Peter. Just as he had publicly denied the Lord three times, Jesus had to publicly reaffirm his faith three times (Jn. 21:15-19). 1. Utley, Free Bible Commentary, Matthew, v. 26:1. 2. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 382. Blomberg expands: “This is still Tuesday. Matthew apparently does not record any events that took place on Wednesday…The most likely year in which this date occurred at this time of the week is AD 30. The other main option that could fit in with the rest of NT chronology is AD 33.” (Blomberg, p. 383). 3. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 116. Guthrie adds: “Matthew alone draws attention to Jesus’ knowledge of the connection between the Passover and his death.” (Guthrie, p. 847). 4. Morris, The Gospel According to Matthew, p. 642. 5. Josephus, Antiquities, 18.4.3. 6. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 502. 7. Guzik, Matthew, Enduring Word, vs. 26:3-5. 8. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 383. 9. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 365. 10. Keener, The IVP Bible Background Commentary, New Testament, p. 119. 11. Morris, The Gospel According to Matthew, p. 646. 12. Edwards, The Gospel According to Mark, p. 413. 13. See, http://en.wikipedia.org/wiki/Spikenard. 14. Edwards, The Gospel According to Mark, p. 413. 15. Utley, Free Bible Commentary, Matthew, v. 26:7. Barclay adds: “The woman took the most precious thing she had and poured it out on Jesus. Jewish women were very fond of perfume; and often they carried a little alabaster phial of it round their necks… this phial of perfume represented very nearly a whole year’s wages for a working man.” (Barclay, vs. 26:6-13). 16. Barclay, The Gospel of Matthew, Vol. 2, vs. 26:6-13. 17. Ibid. 18. Wiersbe, The Wiersbe Bible Commentary, NT, p. 77. 19. Ibid. 20. Edwards, The Gospel According to Mark, pp. 415-416. 21. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 506. 22. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 977. 23. Wiersbe, The Wiersbe Bible Commentary, NT, p. 129. 24. Oden, Ancient Christian Commentary on Scripture, New Testament II, 25. Guzik, Matthew, Enduring Word, vs. 26:14-16. 26. Wiersbe, The Wiersbe Bible Commentary, NT, p. 129. 27. Guzik, Matthew, Enduring Word, vs. 26:14-16. 28. Barclay, The Gospel of Matthew, Vol. 2, vs. 26:14-16. 29. Morris, The Gospel According to Matthew, p. 652. 30. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 369. 31. Guzik, Matthew, Enduring Word, vs. 26:17-20. 32. Edwards, The Gospel According to Mark, p. 208. 33. Ibid., pp. 212, 222. 34. Ibid., p. 220. 35. Ibid. 36. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 847. 37. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 509. “The following three attempts have been made to solve this apparent problem: 1 There were two calendars being used to determine the day of Passover…Jesus and the disciples followed a solar calendar, possibly used at Qumran…The two calendars differed by one day…2. Jesus and his disciples had the Passover meal Wednesday night, one day early, in anticipation of Passover. This view explains John 18:28 and still allows Jesus to be the Passover Lamb – crucified at the same time as the Passover lambs…Furthermore, it allows for a full three-day period when Jesus was in the grave...3. Jesus and the disciples did eat the meal on the official day of Passover. In AD 30 (the year of Jesus’ crucifixion), the Passover was celebrated on Thursday evening (the fourteenth of Nisan)…” 38. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 26:16. 39. Edwards, The Gospel According to Mark, p. 215. 40. Wiersbe, The Wiersbe Bible Commentary, NT, p. 78. 41. Coffman, Coffman Commentaries on the Old and New Testament, v. 26:22. 42. Morris, The Gospel According to Matthew, p. 656. 43. Keener, The IVP Bible Background Commentary, New Testament, p. 120. 44. Utley, Free Bible Commentary, Matthew, v. 26:24. 45. Coffman, Coffman Commentaries on the Old and New Testament, v. 26:25. 46. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 372. 47. Barclay, The Gospel of Matthew, Vol. 2, vs. 26:20-25. 48. William Barclay, The Gospel of Mark, The New Daily Study Bible (Louisville: John Knox Press, 1975, 2001), p. 389. 49. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 516. 50. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 391. 51. Utley, Free Bible Commentary, Matthew, v. 26:26. 52. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 978. 53. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 392. 54. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 847. 55. Wiersbe, The Wiersbe Bible Commentary, NT, p. 130. 56. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 376. 57. Barclay, The Gospel of Matthew, Vol. 2, vs. 26:31-35. 58. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 848. 59. Keener, The IVP Bible Background Commentary, New Testament, p. 121. 60. Utley, Free Bible Commentary, Matthew, v. 26:34. 61. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 394. 62. Wiersbe, The Wiersbe Bible Commentary, NT, p. 216. 63. Barclay, The Gospel of Matthew, Vol. 2, vs. 26:36-46. 64. Wiersbe, The Wiersbe Bible Commentary, NT, p. 79. 65. Utley, Free Bible Commentary, Matthew, v. 26:37. 66. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 848. 67. Utley, Free Bible Commentary, Matthew, v. 26:39. 68. Edwards, The Gospel According to Mark, p. 435. 69. Wiersbe, The Wiersbe Bible Commentary, NT, p. 216. 70. Hymnary Organization. https://hymnary.org/text/there_were_ninety_and_nine_that_safely 71. Morris, The Gospel According to Matthew, p. 672. 72. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 26:45-46. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/jimgerrish/ Early in the morning, all the chief priests and the elders of the people made their plans how to have Jesus executed. So they bound him, led him away and handed him over to Pilate the governor. Matthew 27:1-2 When we come to this chapter we have come to the very heart of the gospel, namely the suffering, death and burial of Jesus. This gospel account will be completed in chapter 28 with the story of Jesus’ resurrection. We cannot help but note that the priests or Sadducees were the primary opponents of the Lord at this point. Perhaps they were the ones who had the most to lose by Jesus taking his role of the Great High Priest. Simply, the priesthood wanted Jesus dead and they would stop at nothing to attain that goal. When Matthew says “all” the chief priests and elders wanted to execute Jesus, we can rest assured that at least two people in the Sanhedrin either did not attend this meeting or else they abstained from the voting. They were Nicodemus and Joseph of Arimathea. [1] We have clearly seen that Jesus’ “trials” throughout the night were a sham. Luke 22:66 ff. tells us that the chief priests and scribes gathered early in the morning for what seemed to be an “official” Sanhedrin trial. They no doubt felt that this daytime trial could lend some validity to the goings-on through the night. It is clear however that they “rubber stamped” the verdict of the night. Then they bound Jesus as they would have bound a violent criminal and rushed him off to see Pilate, the Roman governor or prefect over Judea. Of course, the Romans were the only ones who could issue a death sentence since that power had been taken away from the Jews. [2] In our culture we might assume that Pilate’s office would not open till 10:00 AM. However, Roman officials generally tended to get their business done in the earliest part of the day so the Jewish leaders had to move quickly. [3] The time was probably around 6:00 AM. We can realize that both trials were over before most pilgrims woke up that morning. [4] In fact, Jesus was already on the cross by 9:00 AM. Perhaps we should say a few things about the Roman governor, Pontius Pilate. He ruled over Judea from AD 26 – 36. It was not until 1962 that archaeology provided some tangible evidence of his rule. A stone was found at Caesarea Maritima reading “Pontius Pilatus Praefectus Judae.” The stone, a copy of which can be seen at Caesarea today, gives us the official title of Pilate as Prefect. [5] Prefects were army officers who were assigned to difficult or isolated districts. Their primary responsibility was to maintain order. [6] They answered directly to the Emperor. While the gospels generally give a sympathetic portrait of Pilate, the early Jewish writers like Josephus and Philo do not treat him so well. [7] In fact, he was recalled in AD 36 for abuse of power. In New Testament times it was customary for the Roman governor to go from his usual dwelling in Caesarea on the coast up to Jerusalem during the times of the great feasts. Tension was always high, particularly at Passover, when nationalistic feelings often flared. For several centuries pilgrims have been told that the Roman governor lodged at the Antonia Fortress with all the other Roman troops. This site adjoined the temple compound. The famous Via Delorosa led out from that place. However, these traditions date only from Byzantine times. The alternate location at Herod’s palace provided much comfort and seclusion. An added benefit was that it was located on high ground near the present Jaffa Gate. From the top of the towers, which Herod built, one was provided with an excellent view of the Old City and the temple area. That grand vista was surely important to Pilate and his staff, allowing them to keep a close check on the city and the temple. When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. Matthew 27:3 Matthew is the only gospel writer who gives us this interesting account, although we can find a close parallel in Acts 1:18-19. [8] Obviously, Judas was not unaware of the events during the night and of the fact that Jesus now stood condemned to die. He was seized with remorse for his part in it. His first act was to go to the temple and try to return the thirty pieces of silver. The Greek word for “remorse” is metamelētheis, which means to be sorry afterward. [9] It is not the word for a whole-hearted return to God. [10] No doubt, all of us have had things that we would like to live over. This act of Judas was a dreadful one that could not be undone. The Persian astronomer and Poet, Omar Khayyám (1048-1131) left us with these haunting words: The Moving Finger writes; and, having writ, Moves on: nor all thy piety nor wit Shall lure it back to cancel half a line, Nor all thy tears wash out a word of it. [11] Barclay comments: “The strange thing about sin is that a man can come to hate the very thing he gained by it…It might have been that, if Judas had remained true to Jesus, he would have died a martyr’s death; but, because he wanted his own way too much, he died by his own hand. He missed the glory of the martyr’s crown to find life intolerable because he had sinned.” [12] He confessed to the wrong people. He should have confessed before Christ and his other disciples and perhaps his life could have gotten back on track. [13] Instead, Judas was content to display only the sorrow of the world which 2 Corinthians 7:10 says leads only to death. We cannot help but be amazed at the response of the priesthood. They were not one whit interested in the confessions of this sinner. All they cared about was political expediency and getting rid of Christ. They utterly rejected their role as priests. [14] “‘I have sinned,’ he said, ‘for I have betrayed innocent blood.’ ‘What is that to us?’ they replied. ‘That’s your responsibility” (27:4). Barnes says, “This confession is a remarkable proof that Jesus was innocent. Judas had been with him for three years…” [15] Coffman adds, “How callous and bitter do the religious leaders appear in this cold and heartless exhibition of total indifference to moral and spiritual values.” [16] “So Judas threw the money into the temple and left. Then he went away and hanged himself” (27:5). Judas hurled the money into the central shrine of the temple (Gk. naos). Perhaps this was Judas’ way of trying to implicate the heartless priests in his crime. [17] Judas then went out and hanged himself. There seems to be some differences in this account and the one we mentioned in Acts 1:18-19. Here we are told that Judas bought a field and then fell headlong in it. At this, his body burst and his intestines spilled out. The field then was called Akeldama or Field of Blood. Obviously, Judas did not personally buy the field but it was bought with his money. Through the understanding of agency the purchase was attributed to him. Matthew says simply that he went out and hanged himself. Acts gives us more details. Apparently the limb upon which he hanged himself broke and he fell with his body breaking open. [18] He may have hanged for some time without being noticed. If so, his swollen body may have burst open upon impact from the fall. It might be pointed out here that while there were some notable cases of Jewish mass suicide during the Roman war, suicide is never commended in scripture. [19] It is interesting that to commit suicide (Modern Hebrew – le-hit-a-bed) is greatly frowned upon in Israeli society today. “The chief priests picked up the coins and said, ‘It is against the law to put this into the treasury, since it is blood money’” (27:6). Morris says, “…they had not scrupled to take the money out of the temple treasury to bring about Jesus’ death, but they now had tender consciences about putting it back!” [20] No doubt their qualms were to some degree based upon Deuteronomy 23:18. How true it is that legalism often causes people to balk at very small things and completely miss the very large matters. “So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day” (27:7-8). The potter’s field was apparently an abandoned clay pit that was once used by Jerusalem’s potters. Since it now had little value it was purchased as a cemetery by the priestly establishment. It was probably true then, as it is today, that Gentiles could not be buried in a Jewish cemetery. Since graveyards were unclean places to the Jews it probably seemed appropriate for the priests to use unclean money to buy the plot. [21] The story of the potter’s field as a place for burying strangers still rings true in the 21st Century. It is still difficult for strangers (non-Jewish), or particularly evangelical Christians, to find a burial place in the City of Jerusalem. There is a small historic burial ground on Mt. Zion where several famous Christians who loved Israel are buried. There is another plot on Emek Refaim Street administered by the Alliance Church, and another tiny plot in the southern outskirts of the Gilo suburbs. The two larger cemeteries are mostly full and closed to any new burials. So, the story of the potter’s field goes on and on. “Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me” (27:9-10). This passage of scripture has caused enormous problems for interpreters through the centuries. Simply put, Matthew says he is citing Jeremiah when he is plainly citing Zechariah 11:12-13. In some ancient Jewish interpretation, Bible passages were connected because the same words or expressions were used in them. Perhaps this is what happened here. Jeremiah 18:1-12: 19:1-15; 32:6-15 all have similar words and expressions but are not identical. Wiersbe says, “One possible solution is that his prophecy was spoken by Jeremiah…and became a part of the Jewish oral tradition. It was later written by Zechariah.” [22] We may have to wait some time for a good answer to this problem. Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” “You have said so” Jesus replied. Matthew 27:11 In John’s gospel we realize that a more lengthy conversation was carried on between Jesus and Pilate. Apparently this conversation was held in private. When asked about his kingship Jesus said: “…You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me” (Jn. 18:37). Jesus went on to explain “…My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (Jn. 18:36). John tells us that Pilate then tried to release Jesus (Jn. 19:12). Barclay says, “Pilate was clearly impressed with Jesus…His dignified silence made Pilate feel that it was not Jesus but he himself who was on trial.” [23] “When he was accused by the chief priests and the elders, he gave no answer” (27:12). It is necessary for us to go to Luke 23:2-5 to get the full setting of this conversation. The Jewish leaders had spent the night trying to convict Jesus of blasphemy. To their minds they had succeeded. However, the charge of blasphemy would be of no concern whatever to Pilate. He would merely refer this religious problem back for them to settle. So we see here that the Jewish leaders totally switched their charge to sedition as they appeared before Pilate. Of course, their whole charge was a baseless sham. Barclay summarizes the charges against Jesus saying: “They charged Jesus first with being a revolutionary, second, with inciting the people not to pay their taxes, and third, with claiming to be a king (Luke 23:2). They fabricated three political charges, all of them conscious lies, because they knew that only on such charges would Pilate act.” [24] Barker and Kohlenberger say, “…in the Roman system the defense depended heavily on the defendant’s response.” [25] Yet, Jesus was silent. Isaiah had spoken of this moment: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth” (Isa. 53:7; cf. 1 Pet. 2:20-23). “Then Pilate asked him, ‘Don’t you hear the testimony they are bringing against you?’ But Jesus made no reply, not even to a single charge— to the great amazement of the governor” (27:13-14). Prisoners in those days must have been very vocal, especially when their lives were at stake. [26] Yet, Jesus was completely silent. Guzik says, “There is a time to defend one’s cause or one’s self, but those times are rare. When we rise to our own defense, we would usually be better off to keep silent and to trust God to defend us.” [27] At about this point in Jesus’ trial Pilate learned he was from the Galilee and immediately decided to send Jesus to Herod Antipas, who was in Jerusalem for the feast (cf. Lk. 23:6-16). Pilate and Herod were not on good terms at the time. Herod had long wanted to see Jesus and have him work some miracle. However Jesus was completely silent before Antipas. After all, Herod had murdered John the Baptist and had tried his best in the past to silence the voice of God. [28] Herod and his soldiers mocked the Lord and sent him back to Pilate. In the process however, Herod and Pilate became friends. Pilate then declared Jesus not guilty (Lk. 23:13-15). Now it was the governor’s custom at the festival to release a prisoner chosen by the crowd. At that time they had a well-known prisoner whose name was Jesus Barabbas. Matthew 27:15-16 It seems that at this point Pilate got a bright idea concerning how he could let Jesus go free. There was in Roman possession a certain Barabbas who was quite notorious. Barabbas was more than a trouble maker. He was likely a revolutionary terrorist. [29] Apparently, there was a custom of releasing a prisoner as a goodwill gesture to the Jewish people at Passover. Pilate no doubt felt that the Jews would easily choose the gentle miracle-working Jesus rather than the hardened criminal, Barabbas. He was seriously mistaken. He had not correctly judged the virulent hatred the leaders had for Jesus. Also, Barabbas was probably seen by the Jews not as a villain, but a hero. He might have been regarded as a glorious freedom fighter. It might well have been possible that the two later crucified with Jesus were his associates. It is interesting that Matthew 27:38 uses the same word for their offense as for Barabbas. [30] In such a case, one of the crosses on Calvary may have been for Barabbas. Barabbas in Aramaic meant son of a father. This was Jesus’ position with God. Some ancient manuscripts even claim that his name was Jesus Barabbas. [31] “So when the crowd had gathered, Pilate asked them, ‘Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?’ For he knew it was out of self-interest that they had handed Jesus over to him” (27:17-18). Pilate probably had not realized how thoroughly the leaders had worked this crowd. They were likely coached to scream out for the release of Barabbas. Pilate knew they were envious of Jesus but he likely did not know how hateful and cunning the leaders were. “While Pilate was sitting on the judge’s seat, his wife sent him this message: ‘Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him’” (27:19). Only Matthew gives us this little account. No doubt this message made the decision much more difficult for Pilate. Dreams were respected quite well in the Mediterranean cultures and were often felt as being revelatory. [32] Clarke says, “There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority.” [33] The Greek Orthodox Church and the Copts have even gone so far as to give her the name “Claudia” and to honor her as a saint. [34] Utley says, “The irony is that a pagan woman saw what the Jewish leaders did not…” [35] “But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed” (27:20). We have plenty of evidence here that the priests controlled this crowd and had them to scream for the release of Barabbas. Blomberg mentions that this crowd was primarily made up of Jerusalemites while the Palm Sunday crowd was made up of Galileans. [36] Clearly, with the mention of Barabbas, Pilate had made a tactical blunder and now the mob mentality was taking over. [37] Pilate’s mistake was to place Jesus on the level of Barabbas. Thus, he had placed Jesus on the same level as a known and notorious criminal. [38] “‘Which of the two do you want me to release to you?’ asked the governor. ‘Barabbas,’ they answered.” (27:21). The crowd screamed in unison for Barabbas. Pfeiffer and Harrison say, “The degree of moral and spiritual depravity evidenced by such a choice is almost incredible.” [39] “‘What shall I do, then, with Jesus who is called the Messiah?’ Pilate asked. They all answered, ‘Crucify him!’” (27:22). France comments, “The call ‘Let him be crucified’ is remarkable on the lips of a Jewish crowd, for crucifixion was a Roman punishment, abhorrent to most Jews…” [40] Several commentators have felt that the Jewish leaders wanted Jesus to be crucified in order that he would become a curse to the people. Deuteronomy 21:23 says, “…anyone who is hung on a pole is under God’s curse…” They did not know that Jesus would be hung on a pole in order to bear the curse of all humanity. Paul will later say: “Christ redeemed us from the curse of the law by becoming a curse for us… He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Gal. 3:13-14). In a real sense all humanity has to answer the question of Pilate, “What shall I do with Jesus who is called the Messiah…?” I think of that old hymn What Will You Do With Jesus?, written in 1905 by Albert Simpson. The chorus goes: What will you do with Jesus? Neutral you cannot be; Someday your heart will be asking, “What will he do with me?” [41] “‘Why? What crime has he committed?’ asked Pilate. But they shouted all the louder, ‘Crucify him!’” (27:23). The meeting was quickly getting out of hand and there could soon be a riot. Morris says, “Pilate was in a difficult situation. He was answerable to the Emperor Tiberius, a man who would show no mercy to a governor who condoned treasonable activities…” [42] John 19:12 tells us something that may have settled the case for Pilate. The crowd cried out “If you let this man go, you are no friend of Caesar.” This statement probably struck terror in Pilate’s heart. He likely imagined a delegation traveling to Rome to make a formal complaint about his rule. Since he was already in difficulty with the Emperor, that would probably have brought about the end of his regime. “When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. ‘I am innocent of this man’s blood,’ he said. ‘It is your responsibility!’” (27:24). The practice of hand washing was not a Roman custom, but a Jewish one and dealt with the removal of guilt (Deut. 21:6; Psa. 73:13). [43] Unfortunately, hand washing would not remove the blood stains on Pilate’s hands. For generations to come church creeds would mention Pilate’s name in connection with Jesus’ death. Like Shakespeare’s Lady Macbeth, bemoaning guilt in her husband’s murder, Pilate would probably cry many times, “Out, damn’d spot! out, I say!…” “All the people answered, ‘His blood is on us and on our children!’” (27:25). This was a fateful cry that has often been used as Christians have persecuted the Jewish people. We need to get some understanding here. These few leaders and their mob of sycophants had no authority to bind this curse on the whole Jewish race. [44] Everett Ferguson in his book Backgrounds of Early Christianity, notes that at this time two-thirds of the Jewish people in the world were actually living outside the land of Israel. [45] So, most of Israel had absolutely nothing to do with this blood curse. It is interesting that some Messianic Christians in Israel today have renounced this curse in the name of Jesus, lest it somehow cling to them. “Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified” (27:26). Osborne says, “The flogging that Jesus received was part of the Roman legal code, which demanded that flogging (also called “scourging”) precede capital punishment. The Romans did it to weaken the prisoner so that he would die more quickly on the cross…” [46] All the gospels skip over the grisly details of flogging, which in itself could be life-threatening. There was no limit to the strokes of the flagellum, which was a whip tipped with metal, and could rip the flesh off a victim’s back. [47] Centuries before, Isaiah had prophesied: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isa. 53:5). Pilate, for fear of his job, had washed his hands of Jesus. He would have nothing more to do with finding justice for the Lord. The Son of God had no advocate or no friend. In this truth-denying age are we friends of Jesus? We are reminded of another old hymn written by Johnson Oatman, in 1922 entitled I’ll Be A Friend To Jesus. The words go: They tried my Lord and Master, With no one to defend; Within the halls of Pilate He stood without a friend. Refrain: I’ll be a friend to Jesus, My life for Him I’ll spend; I’ll be a friend to Jesus, Until my years shall end. [48] Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. Matthew 27:27 The whole company of soldiers (Gk. speira or cohort) at its full strength was six hundred men. [49] We do not know if the full speira was present for this horseplay. Osborne thinks that it was more like two hundred men who had accompanied Pilate from Caesarea. [50] These took Jesus into the Praetorium. As we have indicated before, this was likely the old palace of Herod that was near the present Jaffa Gate. [51] For outposts like Judea, we can assume that these soldiers were not Roman legionaries but rather recruits from non-Jewish surrounding areas, such as Syria and Phoenicia. These would naturally have a lot of anti-Jewish prejudice and would gladly take that out on this supposed “king” of Israel. [52] “They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. ‘Hail, king of the Jews!’ they said” (27:28-29). We should remember that Jesus had just undergone a severe flogging and was probably in much pain and near being in shock. In mockery, they dressed him in a scarlet robe. In Mark and John this color is described as purple (cf. Mk. 15:17; Jn. 19:2). Since a purple robe would have been outrageously expensive, several commentators feel that what is described here is nothing more than a Roman soldier’s faded red cloak that slightly resembled royal purple. [53] They twisted together a crown of thorns and crushed it down upon his head. Commentators have gone to great lengths trying to describe exactly what type of thorn was used in this mockery. Actually there are many types of thorns and thistles in the land. Barnes notes how rabbinical writers have listed some 22 types of thorny plants that grow in Israel. [54] Matthew is the only writer that mentions them putting a staff into Jesus’ hand. They mockingly knelt before him and saluted him saying “Hail, king of the Jews!” “They spit on him, and took the staff and struck him on the head again and again” (27:30). They spat upon him. Keener says, “Spitting on a person was one of the most grievous insults short of violence.” [55] They struck him on his already wounded head with a reed. Here we have humanity at its worst and mockery at its worst. In Isaiah 50:6 it is written: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting.” Isaiah also said: “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted” (Isa. 53:4). “After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him” (27:31). Victims of crucifixion were normally stripped naked. Blomberg feels that this was a special Roman concession to the Jews that Jesus got to be paraded in his clothes rather than naked. [56] As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. Matthew 27:32 It is thought that the crucifixion party consisted of four Roman soldiers and one centurion in charge. The one to be crucified was forced to carry the crossbeam or patibulum which weighed about one hundred pounds (45 kg.). [57] Obviously, Jesus in his weary, beaten and broken condition was collapsing under this weight. Roman officers had the right to enlist any person in Israel to perform needed functions so this centurion probably tapped Simon of Cyrene on the shoulder with his sword and commanded him to carry the cross. He was a visiting Jew from the area of Libya in North Africa. In Mark’s gospel, the writer does something unusual at this point. He not only names the man who was conscripted for service but he also names his two sons (cf. Mk 15:21). Most likely Simon had come to Jerusalem to celebrate the Passover. Scholars have felt that his sons, Alexander and Rufus, were certainly known to the church that Mark wrote to in Rome, and were recipients of the gospel. [58] It is very interesting that in his later epistle to the Romans, Paul sends this note: “Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too” (Rom. 16:13). We may have an example here of how a really bad thing can turn out good if God is in it. No doubt, Simon was humiliated and petrified with fear when he was summoned by the Roman officer. Yet, something glorious beyond words must have happened to Simon as he watched the Master suffer. He came to the Passover and personally met the true Passover Lamb. [59] Executions within the city were forbidden and had to be performed outside the city walls (Lev. 24:14; Num. 15:35-36; 1 Ki. 21:13; Ac. 7:58; cf. Heb. 13:13). Generally, the most circuitous path was chosen through the city so that residents could fully understand the price of resisting Rome. The criminal carried around his neck the charges (titlus) that would later be affixed to his cross. [60] We cannot know the exact route taken to the place of crucifixion. Over the centuries much tradition has been amassed regarding the Via Delorosa and the supposed stations of the cross. All these traditions are quite late and unhistorical. [6] “They came to a place called Golgotha (which means ‘the place of the skull’)” (27:33). We might wonder where Golgotha is today. Of course, like many holy places in Israel, particularly in Jerusalem, there is an alternate site for the event. On the north side of the city, near what is today the Arab bus station, General Charles Gordon in 1885 spied a skull-shaped hill and decided it was the authentic Calvary. In time this popular area became known as the Garden Tomb. This beautiful garden with its tomb has all the feel of the authentic site, but the Church of the Holy Sepulcher on Old Jerusalem’s west side has all the history. This church was already built in AD 335, but the spot had been previously marked with a pagan shrine in the days of Emperor Hadrian (AD 117-138). It does not feel like the place so far as esthetics are concerned, but it undoubtedly is the authentic place. [62] At Jerusalem’s Model City it shows up as a little hill just outside the ancient western gate. Golgotha is the Hebrew name for “skull.” In the Latin language this comes across as calvaria from which we get the familiar Calvary. [63] It is amazing that the cross of Jesus would be planted deeply in the Hill of the Skull or the rebellious mind of humankind. “There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it” (27:34). The Babylonian Talmud tells us that the noble women of Jerusalem made up this strong drink to help ease the pain of condemned prisoners. There is a possible reference here to Psalm 69:21. Jesus refused this drink, for he apparently did not want anything to dull his senses as he suffered. [64] Apparently this drink contained Myrrh, which could give the drink a bitter taste. [65] “When they had crucified him, they divided up his clothes by casting lots. And sitting down, they kept watch over him there” (27:35-36). Matthew quickly passes over the gruesome aspects of crucifixion. Jesus hands (or wrists) were nailed to the patibulum and then it and Jesus were hoisted and attached to the upright pole that remained fixed at the site. [66] His feet were then also nailed to the pole. We can only imagine the awful physical agony that all this caused the Master. As a fulfillment of Psalm 22:18, his clothes were divided among the soldiers. It is likely that Jesus was crucified naked as was customary, or possibly he was left with but a loincloth. [67] The soldiers then sat down to divide the clothes and to watch over the crucified lest someone might interfere with the punishment. There were a few instances in history where people were actually rescued from crosses. Regarding the dividing of clothing, Barclay comments: “Every Jew wore five articles of clothing – his shoes, his turban, his girdle, his inner garment, and his outer cloak. There were thus five articles of clothing and four soldiers. The first four articles were all of equal value; but the outer cloak was more valuable than all the others. It was for Jesus’ outer cloak that the soldiers drew lots, as John tells us (Jn. 19:23-24).” [68] “Above his head they placed the written charge against him: THIS IS JESUS, THE KING OF THE JEWS” (27:37). How true was this title above the Lord. Heaven, angels, earth and all living knew the truth of it. Only sinful humankind did not understand its meaning. This title reads slightly different in all the gospels. Since it was written in Hebrew, Greek and Latin it is probably that the inscription varied to some degree in all these languages. [69] We know from John 19:21-22, that the rulers did not approve of this sign and petitioned Pilate to change it. For once, the governor stood firm and refused. Wiersbe says that this titlus “proved to be the first ‘gospel tract’ ever written.” [70] “Two rebels were crucified with him, one on his right and one on his left” (27:38). How true the prophetic words of Isaiah 53:12, “…he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” The word for these rebels is the Greek lēistai. This same Greek word is used for Barabbas in John 18:40. All three were probably rebels or revolutionaries. [71] “Those who passed by hurled insults at him, shaking their heads and saying, ‘You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!’” (27:39-40). Crucifixions were usually done along the main roads so that everyone passing by could understand the price to be paid for resisting Rome. We are amazed at how closely these verses correspond with Psalm 22:6:8: “But I am a worm and not a man, scorned by everyone, despised by the people. All who see me mock me; they hurl insults, shaking their heads. ‘He trusts in the LORD,’ they say, ‘let the LORD rescue him. Let him deliver him, since he delights in him.’” The great preacher Spurgeon says of this: “Nothing torments a man when in pain more than mockery. When Jesus Christ most wanted words of pity and looks of kindness, they that passed by reviled him, wagging their heads.” [72] “In the same way the chief priests, the teachers of the law and the elders mocked him” (27:41). Morris comments: “It is surprising that people of this eminence should be present at a crucifixion, and the fact that they were, is an indication of the depth of their hostility and vindictiveness toward Jesus.” [73] “‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (27:42-43). It is amazing how these religious leaders admitted his supernatural power to save others. It is also amazing how the language of these authorities exactly parallels Psalm 22:8. [74] They did not realize it, but if he could have come down from the cross he could not have saved humankind. “In the same way the rebels who were crucified with him also heaped insults on him” (27:44). Jesus was cursed even by the criminals dying with him. In Luke 23:39-43, we learn that one of these criminals apparently had a change of heart as he watched the Lord suffer. Finally he rebuked the other one and asked for the Lord to remember him. He said, “Jesus, remember me when you come into your kingdom.” The Lord quickly answered, “Truly I tell you, today you will be with me in paradise” (Lk. 23:42-43). From noon until three in the afternoon darkness came over all the land. Matthew 27:45 It is felt that Mark in his gospel is more precise regarding the exact timing of the crucifixion. He tells us in Mark 15:25, that Jesus was crucified the third hour (9 AM) and that he died the ninth hour (Mk. 15:34), which would be 3 PM. It was a very short period considering that people sometimes hung on crosses for days before death. [75] We are told here that a great darkness covered the land from noon until 3 PM. Commentators have sought to determine what caused this extraordinary phenomenon. Some have thought it to be an eclipse, however Passover happens at full moon and it is impossible for an eclipse to come at that time. [76] Also, a full eclipse last only a few minutes and this great darkness continued for three hours. [77] Obviously, it was much more than just a natural event. It was rather a great spiritual darkness or a sign of spiritual judgment. Joel 2:10 speaks of such a time of judgment. Also in Amos 8:9 we read: “‘In that day,’ declares the Sovereign LORD, ‘I will make the sun go down at noon and darken the earth in broad daylight.’” During this time of darkness Jesus was facing his most severe test with the loss of the Father’s presence. [78] This was the cup that he did not want to drink (26:39). We know that during that time the Father turned his face away from Jesus and he fully became sin for us (2 Cor. 5:21; Gal. 3:13). Jesus who was sinless felt the full wrath of God against sin. With this great darkness it must have seemed that the creation itself was suffering with the Son of God. “About three in the afternoon Jesus cried out in a loud voice, ‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)” (27:46). France comments: “This is, remarkably, the only time in the Synoptic Gospels where Jesus addresses God without calling him ‘Father.’” [79] He has thus experienced the total separation from God that sin brings. In all eternity passed, Jesus had never known that separation. Guzik says, “On the cross, Jesus became, as it were, an enemy of God who was judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup…” [80] Isaiah had expressed it: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” (Isa. 53:5). In verse 46, Jesus quoted from the words of Psalm 22:1, in Hebrew and in Aramaic. Some have felt that Jesus quoted this whole Psalm while hanging on the cross. When Jesus became sin for us, the Father had to turn his face away. His eyes were too pure to look upon iniquity (Hab. 1:13). For us, Jesus had to plumb the depths of sin and despair. In Lamentations 1:12 it was written, “Is it nothing to you, all you who pass by? Look around and see. Is any suffering like my suffering that was inflicted on me, that the LORD brought on me in the day of his fierce anger?” “When some of those standing there heard this, they said, ‘He’s calling Elijah’” (27:47). Because Elijah never died a natural death it was thought by some that he would come again. It is rather amazing that these Jewish people had not realized that Elijah had already come in the ministry of John the Baptist. [81] “Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a staff, and offered it to Jesus to drink. The rest said, ‘Now leave him alone. Let’s see if Elijah comes to save him’” (27:48-49). The rigors of the Lord’s suffering were about over. Apparently some bystanders had misunderstood the cry of Jesus and supposed that he was asking for the Prophet Elijah to appear. One man took a sponge, dipped it in wine vinegar and lifted it to Jesus. He may have done it in response to Jesus’ request that he was thirsting (Jn. 19:28). We note in John’s gospel (v. 29) that the sponge was lifted on a stalk of hyssop (Gk. hussopo). Long before in Egypt it was with hyssop that the Passover lamb’s blood was put upon the houses. The wine vinegar was the cheap drink of vinegar diluted with water, and it was the usual drink of laborers and soldiers. [82] The cross in those days was not as high as it has been pictured so Jesus could be reached with the stalk of hyssop. This could have been another fulfillment of Psalm. 69:21 (cf. Psa. 22:15). “And when Jesus had cried out again in a loud voice, he gave up his spirit” (27:50). Even in his death Jesus was in charge (Jn. 10:17-18). The fact that he gave up his spirit indicates that he was sovereign even over the exact time of his death. [83] Most people who died on crosses could barely speak after their ordeal but Jesus cried out with a loud voice. This must have startled those standing by. “The loud cry may have been Psalm 31:5 as given in Luke 23:46: “Father, into thy hands I commend my spirit.” John, in 19:30, reads “it is finished (tetelestai),” though it is not clear which phrase came first. [84] The Greek tetelestai in John’s gospel can also mean paid in full. [85] In Christian tradition, the seven last words are sometimes emphasized. They are as follows: “Father forgive them…” Lk. 23:34; “Today you will be with me in paradise…” Lk. 23:43; “Dear woman…here is your son…” Jn. 19:26-27; “My God…why have you forsaken me…” Matt. 27:46; “I am thirsty…” Jn. 19:28; “It is finished…” Jn. 19:30; and “Father into your hands I commit my spirit…” Lk. 23:46. [86] At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split and the tombs broke open. The bodies of many holy people who had died were raised to life. Matthew 27:51-52 We can be certain that at Jesus’ death a mighty shock wave went through Sheol, the abode of the dead. At this moment Satan, the ruler of the underworld, probably realized that he had made a terrible mistake. Throughout the ages he had killed millions of human beings who were all afflicted with Adam’s sin, resulting in their death. But now he had put to death a human being who was perfectly innocent and without any trace of sin. In ways that we cannot understand, it was the beginning of the end for Satan’s kingdom. For thousands of years even God’s saints were held in Sheol. But now the abode of the dead was broken open by the mighty Messiah. We can be certain that this caused a great stir in Sheol. The first visible evidence that something drastic had changed, was that the temple veil was torn open from top to bottom. This miraculous work obviously came from above. Commentators are pretty much agreed that this was the veil between the Holy Place where the priests ministered and the Holy of Holies, in which only the high priest ministered and that only once each year (Exo.26:31-37). [87] It was the place of Israel’s atonement. Now it was opened wide (Heb. 9:1-28). Coffman says: “The torn veil abolished the office of the earthly high priest. The line of demarcation between lesser priests and the high priest was removed by God’s hand. The office of the high priest on earth was no longer needed, nor is it now.” [88] Wiersbe notes, “There was no more need of temples, priests, altars, or sacrifices. Jesus had finished the work of salvation on the cross.” [89] The sacrifice of his body would be the eternal offering for sin. (Exo. 26:31; Heb. 10:19-23). Jesus himself would become the Great High Priest. The perfect High Priest had now made the perfect and eternal offering for sin. Guzik notes how many of these priests must have witnessed this event and later came into the church as Acts 6:7 tells us. [90] At the time of Jesus’ offering, probably hundreds of Passover lambs were being offered up, but now the perfect Passover Lamb was offered once for all. Osborne says, “Everyone knew that something significant had happened. [91] Luke tells us that the multitude that had assembled at the cross went away beating their breasts (Lk. 23:48). The bodies of holy people being raised presents a slight difficulty. We know from scripture that Jesus is the first-born from the dead (Col 1:18; 1Cor. 15:20). He is the first person to have a resurrected spiritual body. We know that the general resurrection of saints will come at the last days with the sounding of the trumpet (1 Cor. 15:52; cf. Jn. 6:39-40). So, although these people were resurrected, we can assume like other resurrections in the Bible (e.g. 1 Ki. 17:17-24; Mt. 9:18-26; Jn. 11:1-45) that they would die again. However, they certainly prefigured the final resurrection. [92] Probably these people were folks who had recently died, since they seem to have been recognized in Jerusalem. [93]“They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people” (27:53). We can wonder what the religious leaders thought as the land turned dark and as a violent earthquake rocked the city. We can imagine what they thought as bewildered priests brought the news that that veil of the temple had been rent from top to bottom. And we can certainly wonder what they thought at the reports of recently dead people coming alive and appearing in their city. All this attested to a great shaking in the heavens, the earth and the underworld. We do know from scripture that as Jesus arose he led those believing saints of old with him into heaven (Eph. 4:8). Believing people are no more spoken of as being in Sheol but are spoken of as being in the presence of Jesus in heaven (2 Cor. 5:8; Rev. 6:9-11; 14:13). “When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, ‘Surely he was the Son of God!’” (27:54). Guzik says, “This man had supervised the death of perhaps hundreds of other men by crucifixion, but he knew there was something absolutely unique about Jesus.” [94] He was likely stunned by all the miraculous things he had witnessed, like three hours of total darkness, an earthquake, and the quick and triumphant death of Jesus. It was really incredible, and a sign of things to come, that Jesus’ saving life was first acclaimed and attested to by a pagan Gentile. “Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons” (27:55-56). France says, “they were therefore longstanding members of Jesus’ entourage…” [95] Once again, we are amazed at the importance of women in Jesus’ ministry. These women had no doubt made many sacrifices of time and money to care for Jesus and his disciples. No doubt they were faithful followers to do the cooking and washing as well. They had made the hundred mile trip (160 km.) on foot to Jerusalem with Jesus. Then they were present for the rigors of the whole crucifixion while all the disciples except John had fled (Jn. 19:26-27, 35). Matthew names these important women for us. There was Mary Magdalene, the follower par excellence, whom Jesus had delivered of demons (Mk. 16:9); there was Mary the mother of James and Joseph, who may be the same as the wife of Clopas. [96] The mother of Zebedee’s sons, James and John, is known in other places as Salome (Mk. 15:40; 16:1). She may have been a sister of Jesus’ mother (Jn. 19:25). As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. Matthew 27:57-58 It was now well after 3 PM and the Sabbath was fast approaching. We can be sure that the events mentioned here were hurried because of the Sabbath. We are told that Joseph of Arimathea was a rich man; a member of the Sanhedrin, who was looking for God’s kingdom (Mk. 15:43); and who was a secret disciple of Jesus (Jn. 19:38). Suddenly, his discipleship was no longer secret. Actually, he was quite brave in going to Pilate and asking for the body of a condemned criminal, especially one convicted of treason. [97] We are told that Joseph was from the city of Arimathea, which probably corresponds to Old Testament city of Ramathaim Zophim (1 Sam. 1:1). [98] The fact that he was able to get an audience with the governor attests to his great importance. [99] In most crucifixions the condemned were not buried but were simply left hanging on their crosses, sometimes for days. The undertakers in those days were the birds of prey, wild animals, as well as scavenger dogs that all took care of the remains. [100] Sometimes the crucified were tossed into common graves. It was illegal to have a public mourning of the death of such a criminal. [101] It is interesting that Pilate had it officially verified that Jesus was actually dead (Mk. 15:44-45). So much for the “swoon” theories so prevalent in some circles even today. For the Jewish people there were some stipulations concerning the dead. In Deuteronomy 21:22-23, it was required that a body be promptly buried, so it was not to remain on a cross through the night. Apparently, due to Jewish sensibilities, Jesus’ body was allowed to be taken from the cross and buried. “Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away” (27:59-60). We are told that Nicodemus assisted in this burial (Jn. 19:39-42), even bringing a 75 pound (34 kg.) mixture of myrrh and aloes, with which to prepare Jesus’ body for burial. Both these men were rich and it reminds us of Isaiah 53:9: “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.” This was a big sacrifice for Joseph to give Jesus his personal tomb. We are told that once a criminal was buried in a tomb other people could not be buried there. Joseph would have to go to the trouble and expense of making himself another burial place. [102] We can be sure that Joseph and Nicodemus hurriedly washed the body, wrapping it in strips of linen which included the spices that were brought. Then the two men, probably with the help of their servants, rolled the heavy stone over the opening of the grave. “Mary Magdalene and the other Mary were sitting there opposite the tomb” (27:61). We can probably understand that the other Mary was the mother of James and Joseph (v. 56). [103] The devotion of these women was astounding. They stayed to the bitter end and witnessed all the grisly actions of a first century Roman crucifixion. They also did something else that was very important. They carefully noted the location of the tomb and how the body of Jesus was laid and prepared (Lk. 23:55-56). That would be helpful as the women would return to the tomb on Easter morn. “The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate” (27:62). This might well be a reference to the Sabbath, either the normal one or the one happening with Passover. If so, it indicates how urgent was the concern of these men that Jesus be kept in the tomb. Normally, they would not conduct such business on the Sabbath. Although the disciples clearly did not believe in the resurrection, it is surprising that the priests and Pharisees did. We also get an indication here that the Pharisees were involved to some degree in the crucifixion. “‘Sir,’ they said, ‘we remember that while he was still alive that deceiver said, “After three days I will rise again.” So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first’” (27:63-64). Guzik says, “It is sad that the religious leaders were afraid of the resurrection power of Jesus, but at least they believed it was true.” [104] We can observe here the unrelenting bitterness of these leaders. Jesus is referred to as a deceiver (Gk. planos), meaning a vagabond or wanderer. [105] They could not help but slur him even though he was now dead. Blomberg comments: “…The allegation that Christ’s disciples stole his body thus holds the dubious honor of being the oldest alternative to faith in the risen Christ as a response to the face of the empty tomb, even though it is one of the least plausible alternatives in view of the subsequent events Matthew narrates.” [106] We have seen abundant evidence that of all people, the disciples did not believe in the resurrection and were totally amazed when it happened. “‘Take a guard,’ Pilate answered. ‘Go, make the tomb as secure as you know how’” (27:65). We cannot be certain here whether Pilate was giving them a Roman guard or whether he was directing them to take their own temple police. There is some evidence for both conclusions. The fact that they had fear of Pilate’s reprisals (28:14) is some weighty indication that they were Roman guards. [107] “So they went and made the tomb secure by putting a seal on the stone and posting the guard” (27:66). Barnes says, “We cannot but be struck with the wisdom of God in ordering the circumstances of the Savior‘s burial in such a manner as to avoid the possibility of deception.” [108] We get the added information that the tomb was officially sealed to prevent any disturbance. Even if the disciples had desired to do it, there was absolutely no way they could have gotten into that tomb. Yet, even to the middle of the second century Justin tells us that people were still claiming that the disciples had stolen Jesus’ body. [109] 1. Wiersbe, The Wiersbe Bible Commentary, NT, p. 81. 2. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 389. 3. Morris, The Gospel According to Matthew, p. 691. 4. Utley, Free Bible Commentary, Matthew, v. 27:1. 5. Rousseau and Arav, Jesus &His World, p. 226. 6. Morris, The Gospel According to Matthew, p. 692. 7. Edwards, The Gospel According to Mark, p. 454. 8. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 407. 9. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 27:3. 10. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 849. 11. Goodreads. https://www.goodreads.com/quotes/14196-the-moving-finger-writes-and-having-writ-moves-on-nor 12. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:3-10. 13. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 543. 14. Ibid. 15. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:4. 16. Coffman, Coffman Commentaries on the Old and New Testament, v. 27:4. 17. Guzik, Matthew, Enduring Word, vs. 27:3-10. 18. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 543. 19. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 408. 20. Morris, The Gospel According to Matthew, p. 696. 21. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 408. 22. Wiersbe, The Wiersbe Bible Commentary, NT, p. 81. 23. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:1-2. 24. Ibid. 25. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 126. 26. Morris, The Gospel According to Matthew, p. 710. 27. Guzik, Matthew, Enduring Word, vs. 27:11-14. 28. Wiersbe. The Wiersbe Bible Commentary, NT, p. 81. 29. Guzik, Matthew, Enduring Word, vs. 27:15-18. 30. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 126. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 548. Blomberg adds: “Several important manuscripts and versions…add in both vv. 16 and 17 that Barabbas’s forename was “Jesus”…Certainly, having both characters named Jesus tightens the parallelism and makes the irony of the crowd’s response all the greater…” (Blomberg, p. 411). 32. Keener, The IVP Bible Background Commentary, New Testament, p. 126. 33. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 27:19. 34. Coffman, Coffman Commentaries on the Old and New Testament, v. 27:13. 35. Utley, Free Bible Commentary, Matthew, v. 27:19. 36. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 412. Coffman contributes: “…the priests left nothing to chance, and did a ‘hard sell’ on the multitude…It was the voice of the people that said to Aaron, ‘Make us gods to go before us.’ It was the voice of the people that turned out the garlands and oxen to do sacrifice to Paul and Barnabas (Acts 14:11).’” (Coffman, v. 27:20). 37. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 127. 38. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 27:20-23. 39. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 982. 40. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 396. 41. Hymnary Organization. https://hymnary.org/text/jesus_is_standing_in_pilates_hall_friend 42. Morris, The Gospel According to Matthew, p. 699. 43. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 849. 44. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 398. 45. Everett Ferguson, Backgrounds of Early Christianity, Second Edition (Grand Rapids: William B. Eerdmans Publishing Company, 1987, 1993), p. 403. 46. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 553. 47. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 414. 48. Hymnary Organization. https://hymnary.org/text/they_tried_my_lord_and_master 49. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:27-31. 50. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 553. 51. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p.128. Keener supplements: “The Praetorium in this period was Herod the Great’s old palace, where the Roman prefect stayed when he visited Jerusalem. A cohort of six hundred men was normally stationed in Jerusalem (at the fortress Antonia on the Temple Mount), reinforced by troops who accompanied Pilate to the feast in case they were necessary for riot control.” (Keener, pp. 126-27). 52. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 399. 53. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 982. 54. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:29. 55. Keener, The IVP Bible Background Commentary, New Testament, p. 127. 56. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 415. 57. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 554. 58. Wiersbe. The Wiersbe Bible Commentary, NT, p. 133. 59. Ibid. 60. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:32-44. 61. Coffman, Coffman Commentaries on the Old and New Testament, v. 27:32. 62. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 400. France adds: “the site of the Church of the Holy Sepulcher (which is outside the city wall of Herodian Jerusalem) seems the most likely location…” (France, p. 400). 63. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 555. 64. Utley, Free Bible Commentary, Matthew, v. 27:34. 65. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:34. 66. Guzik, Matthew, Enduring Word, vs. 27:27-31. 67. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 416. 68. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:32-44. 69. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:36. 70. Wiersbe. The Wiersbe Bible Commentary, NT, p. 83. 71. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 558. 72. Quoted in Guzik, Matthew, Enduring Word, vs. 27:38-44. 73. Morris, The Gospel According to Matthew, p. 717. 74. Keener, The IVP Bible Background Commentary, New Testament, p. 127. 75. Barclay, The Gospel of Matthew, Vol. 2, vs. 27:45-50. 76. Morris, The Gospel According to Matthew, p. 719. Keener expands: “…both Jews and pagans considered eclipses and other darkening of the sky bad omens.” (Keener, p. 128). 77. Guzik, Matthew, Enduring Word, vs. 27:45. 78. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 130. 79. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 404. 80. Guzik, Matthew, Enduring Word, vs. 27:46-49. 81. Coffman, Coffman Commentaries on the Old and New Testament, v. 27:46. 82. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 404. 83. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 130. 84. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 27:50. 85. Guzik, Matthew, Enduring Word, v. 27:50. 86. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 560. 87. France (p. 405); Keener (p. 128) and Utley (vs. 27:31-35), all say that it was the veil separating the Holy of Holies from the Holy Place. 88. Coffman, Coffman Commentaries on the Old and New Testament, v. 27:51. 89. Wiersbe. The Wiersbe Bible Commentary, NT, p. 84. 90. Guzik, Matthew, Enduring Word, vs. 27:51-56. 91. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 562. 92. Keener, The IVP Bible Background Commentary, New Testament, p. 128. Guzik adds: “Coming out of the graves after his resurrection: This is one of the strangest passages in the Gospel of Matthew. We don’t know about this event from any other source, and Matthew doesn’t tell us very much. So we really don’t know what this was all about, but apparently these resuscitated saints died once again, because they were raised from the dead in the sense that Lazarus was – not to resurrection life, but to die again” (Guzik, vs, 27:15-56). 93. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:52. 94. Guzik, Matthew, Enduring Word, vs. 27:51-56. 95. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 408. 96. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 422. 97. Utley, Free Bible Commentary, Matthew, vs. 27:57-58. 98. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, vs. 27:57-61. 99. Morris, The Gospel According to Matthew, p. 728. 100. Barclay, The Gospel of Matthew, Vol. 2, v. 27:57. 101. Keener, The IVP Bible Background Commentary, New Testament, p. 129. 102. Morris, The Gospel According to Matthew, p. 729. 103. Ibid. 104. Guzik, Matthew, Enduring Word, vs. 27:62-66. 105. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 27:63. 106. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 424. 107. Keener, The IVP Bible Background Commentary, New Testament, p. 129. 108. Barnes, Barnes’ Notes on the New Testament, Matthew, v. 27:66. 109. Morris, The Gospel According to Matthew, p. 732. After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. Matthew 28:1 “The resurrection of Jesus from the dead is the central fact of Christian history…Only Christianity has a God who became human, literally died for his people, and was raised again in power and glory to rule his church forever.” [1] Yet, his people had gone through a terrible weekend. Jesus had been arrested and found guilty by a Jewish “kangaroo court.” He was quickly tried, convicted and crucified. His disciples had deserted him. Even Peter had denied ever knowing him and finished his denial with a curse. All of Jesus’ followers were divided, afraid and terribly depressed at “losing” their Master. They had all thought that he would usher in a wonderful kingdom on earth. Now, their hopes were dashed to pieces and the women followers were planning to do the honorable and expected thing, of at least preparing the body of their dead Lord. They had arisen very early on the first day of the week (Sunday), in fact, they probably had slept very little due to their great sorrow, loss and shattered hopes. While it was still dark (Jn. 20:1), they set out for the tomb with the spices they had prepared. In the group was Mary Magdalene, Mary the mother of James, Salome, the mother of the sons of Zebedee (Mk. 16:1) and Joanna. Apparently, there were some other women in this group as well (Lk. 24:10). As they walked to the tomb they were wondering how they could move the heavy rolling stone that covered the tomb’s mouth (Mk. 16:3). No doubt they were also wondering how they could get permission from the soldiers guarding the tomb and how the official seal over the tomb could be broken. The sun was just beginning to rise when they got to the tomb (Mk. 16:2). At that moment and slightly before, things began to happen that were unbelievable and astounding. “There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men” (28:2-4). Angels were awesome creatures throughout the Bible. People were always terrified at their presence. Apparently, there was a company of angels that appeared that morning. In addition to the mighty Angel of the Lord, Luke mentions that two men in dazzling apparel stood by the women (Lk. 24:4). Mark 16:5 mentions a young man who was of angelic appearance. The women were astounded and bewildered by the heavenly beings. We can imagine how their minds were racing trying to understand their glorious visitation. They discovered that the stone had been rolled away from the tomb and that the body of Jesus was missing. They also discovered that they did not have to worry about the soldiers. They had all passed out with fear at seeing the heavenly creatures. Clarke mentions how “God can, by one and the same means, comfort his servants, and terrify his enemies.” [2] At this point it seems that Mary Magdalene turned and ran to tell the disciples that Jesus’ body was no longer in the tomb (Jn. 20:2). We notice a wide variation in the accounts of the four gospels. Jesus’ followers were experiencing an unbelievable otherworldly visitation and their minds were having trouble coping with such a visitation. We might very loosely compare these events to some modern folks experiencing a supposed extraterrestrial visit. The visitors may afterward be described as nine feet tall; little men; shining people; dark people; beautiful people; ugly people….etc. Simply, our human minds cannot cope with visitations that are outside the experiences of this world. In all the varied accounts there are three elements that are common in all four gospels. These are the empty tomb, the announcement of the Resurrection, and the meeting of the Lord’s disciples with the Risen One. [3] It was just like the Lord to allow women to be the first witnesses of the Resurrection. In Jewish society (and in much of the ancient world) women were not accepted as witnesses. [4] Yet, here they were witnessing the most astounding event in all human history. This in itself was wonderful evidence that the Resurrection story was not fabricated. If it had been, only male witnesses would have been involved. [5] France comments: “…the emphasis throughout (except in the story of the guard) is not on factual proof for the non-Christian world, but on the impact of the incredible truth on Jesus’ bewildered and exhilarated followers…” [6] There was a lot of running to and fro and breathless accounts of what had been experienced. However, some of the women were so traumatized by the experience that they fled from the tomb in fear and spoke to no one (Mk. 16:8). “The angel said to the women, ‘Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay’” (28:5-6). In most biblical angelic appearances, the first words from the mouths of angels are “Do not be afraid!” We have many stories of angelic appearances today where angels and people seem to be quite chummy. We can discount all of these. In the gospels, the basic message is in essence “He is not here, he has risen.” Jesus had spoken to his disciples of his Resurrection several times but none of them understood or believed it (e.g.16:21; 17:23; 20:19). They were all totally unprepared for what would greet them that Easter morn. The women were then invited to come into the tomb and see the place where Jesus had lain. There was something about this setting which verified that Jesus was truly resurrected. When Peter and John later ran to the tomb, John observed the grave clothes and believed (Jn. 20:8). Wiersbe says that the grave clothes were lying on the stone shelf and were still in the contours of Jesus body. They were lying there in the shape of an empty cocoon. [7] Jesus’ body had arisen right through the grave clothes and he had gone out of the sealed tomb even before the door was opened. Kretzmann says, “That admonition indicated something profoundly important and observable was to be seen in the tomb, and such is a necessary inference from an angel of God in calling attention to it.” [8] In this account we learn of the wonders of the Resurrection body. That body will not be bound to earth and its requirements. It will no longer be restricted by space and time. Its fellowship with the Lord will be unhindered. We can all look forward to the day when such an incorruptible, glorious body is given to each true believer in the Lord (1 Cor. 15:52). “Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you” (28:7). France says this is the culmination of Matthew’s emphasis upon the Galilee. [9] After all, the Galilee was the place where the ministry of Jesus was most successful, the place where he had many more disciples and where he was better received. [10] It is a probability that the Lord’s appearance to more than five hundred disciples at one time happened in the Galilee (1 Cor. 15:6). Jesus had prophesied this meeting place before his death (26:32). Jesus would go ahead of them after the feast was over but this did not rule out some Jerusalem appearances in the meantime. [11] Jesus would meet them on a mountain there (26:32, 28:7, 10) and he would have some teaching time with a final message for them (cf. 28:18-20; Lk. 24:46-47; Acts 1:8). [12] As Wiersbe says, the “Come and see!” was followed by a “Go and tell!” [13] “So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples” (28:8). As we have mentioned, a few of these ladies were so overcome with fear that they did not go and tell anyone (Mk. 16:8). Utley says, “Fear and great joy characterize the first resurrection encounters.” [14] It was just an unbelievable scene of great joy, great fear and great bewilderment all mixed together. “Suddenly Jesus met them. ‘Greetings,’ he said. They came to him, clasped his feet and worshiped him” (28:9). From John’s Gospel we know that Jesus made a private appearance to Mary Magdalene at a different time (Jn. 20:10ff.), either before or after that, he appeared to these women. He saluted them with the common Greek greeting of “Chairete!” This word has the meaning of “Rejoice!” [15] The women instantly fell at his feet in true worship. Falling at the feet was a Near Eastern custom which indicated that a subject was showing obeisance to a lord or king. [16] “Then Jesus said to them, ‘Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me’” (28:10). We just cannot imagine what great fear, trembling and excitement these women were experiencing. Once again, they are told to not be afraid. Jesus gives them the instruction to go to his brothers and inform them, telling them that they are to travel to the Galilee and see him there. The expression “my brothers” is extremely important. Jesus had never used this expression before in the gospels. Now he is using it as a loving description of those who had abandoned him in his crisis. [17] This is Matthew’s very brief description of the Resurrection. We note in all the gospel accounts that the actual Resurrection is never described. All we hear of is its effect upon the followers of Jesus. The Crucifixion alone would not have sufficed for the complete gospel message. Other people had died under similar extreme conditions. However, the Resurrection was the final triumphant touch of the gospel account. Guzik says, “Simply, Jesus’ Resurrection proved that his death was an actual propitiation for sin and that the Father had accepted it as such.” [18] While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened. Matthew 28:11 We do not know how many soldiers were involved in guarding the tomb. Some of them gained consciousness and fled to tell the chief priests what had happened. Whether they were temple guards or Roman guards, they probably knew that they would get a sympathetic ear from the priests, who would be interested that such a story not get published. [19] The guards were actually in a very difficult spot. About the only excuse they would have for letting Jesus escape the tomb was that they had gone go sleep and allowed the disciples to steal the body. Going to sleep on duty for a Roman guard was the death sentence. [20] The same was probably true for Jewish guards since Jewish King Agrippa would later execute all sixteen guards that allowed the disciples to escape from jail (Acts 12:19). “When the chief priests had met with the elders and devised a plan, they gave the soldiers a large sum of money, telling them, ‘You are to say, “His disciples came during the night and stole him away while we were asleep”’” (28:12-13). Barclay says of this: “They used treachery to lay hold on him. They used illegality to try him. They used slander to charge him to Pilate. And now they were using bribery to silence the truth about him. And they failed.” [21] Today we would call this “damage control.” Osborne exclaims: “What irony that the chief priests were forced to bribe the guards to spread the very lie that the chief priests had tried to prevent!…Why should Jesus’ disciples, who already had run off on him at his arrest, risk a return at night to a guarded and sealed tomb in an effort to steal a body – an offense that would incur the death penalty?” [22] The whole affair was bordering on absurdity. So the priests gave the guards a large sum of money to say that the disciples stole the body while they were asleep. Such an account was self-contradictory. If they were asleep how could they know that the disciples stole the body? [23] Guzik says, “…This cover-up attempt shows the darkness of these priests. They knew the truth of the resurrection, yet they rejected that truth.” [24] As the old saying goes, “None are so blind as those who will not see” (c.f. Jer. 5:21). Utley wonders, “What these soldiers must have thought, knowing the truth and telling a lie!” [25] “If this report gets to the governor, we will satisfy him and keep you out of trouble” (28:14). The plot thickens. The priests have just paid a substantial bribe so that the guards would lie about the Resurrection. Now they were confronted with the fact that Pilate might exact a terrible toll on the guards. Perhaps an even more substantial bribe would be required to calm him down. France says, “…the priests knew their man well enough to expect to be able to satisfy him with a bribe.” [26] We can only note that falsehood gets more and more expensive the longer it is promoted. “So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day” (28:15). The story of the disciples stealing the body was being circulated in the days when Matthew wrote his gospel, sometime in the AD 60s. We know from church history that the same story was being circulated even as late as the time of Justin Martyr (AD 130-160). [27] How rapidly a lie spreads and how long it takes to correct it! It was Mark Twain who said, “A lie can travel half way around the world while the truth is putting on its shoes.” [28] Kretzmann says, “There at the grave of Jesus, the BIG lie was born; and it is the ancestor of every big lie since then.” [29] Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. Matthew 28:16 No doubt the disciples took their journey sometime after the week-long Feast of Unleavened Bread had ended. Galilee was home for Jesus’ ministry. Probably all of the eleven disciples were from there and it included the physical homes of Jesus, at Nazareth and Capernaum. It was a place where he could do some final instruction without his people being hassled by the Jerusalem authorities. [30] “When they saw him, they worshiped him; but some doubted” (28:17). To see the Risen Christ was to worship him and fall at his feet. This could have been a much larger group than the eleven disciples. It could have been part or all of the five hundred disciples who saw him at one time (1 Cor. 15:6). [31] The Greek word for doubt is the verb distazo and it does not indicate a settled unbelief but instead a state of uncertainty and hesitation. [32] We cannot help but note in the Resurrection appearances that there was something about the Risen Christ that made it hard for people to recognize him at first. Blomberg says there was, “…an understandable confusion about how to behave in the presence of a supernaturally manifested, exalted, and holy being…” [33] France in describing this says, “…Fear and trembling, anxiety, uncertainty and doubt struggle with joy and worship.” [34] “Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me” (28:18). The Lord had great authority in his ministry but now he has “all” authority in heaven and earth. Satan once offered Jesus such authority, supposedly allowing him to escape the road of suffering, but Satan could not really offer this. [35] Satan had only a temporary authority that would be taken away. Besides that, Jesus knew that Satan was a liar. There was no way he could give what he had promised because it was not his to give. We need to pause and think about the expression “All authority.” If Jesus truly has “all” the authority there is in heaven and earth, that leaves “no” authority for Satan and his crew. Such information might come in handy when we have our next temptation from the devil. “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” (28:19). Coffman says, “Here is the world-wide missionary program of the church.” [36] Here, Jesus put the “go” in the gospel. The disciples obeyed this commission and took the gospel to many of the nations in existence at that time. It cost most of them their lives. However, it is generally conceded that this commission is for the whole church and for us even today. We cannot really take the gospel to the nations without many Christians physically going to these nations. Others may be called only to stay home and send international workers. Each one will have to decide what his or her part is in this commission. This is not an isolated commission since we see it reflected in other places (cf. Lk. 24:46-47; Acts 1:8). We should not just go and proclaim this gospel but we must make disciples (Gk. mathēteusate). A disciple is a learner. [37] Obviously, we need to put a lot more emphasis on this fact in the church today. Also, we are instructed to baptize the disciples that we make. Baptism is very important in the gospel but it is sometimes neglected in churches today. On the Day of Pentecost when thousands of souls asked Peter what they must do, he replied immediately and without consultation, “Repent and be baptized” (Acts 2:37-38). [38] Barker and Kohlenberger state, “Baptism is a sign both of entrance into Messiah’s covenant community and of pledged submission to his lordship…” [39] We cannot miss the Trinitarian emphasis in this verse. Blomberg says, “Here is the clearest Trinitarian ‘formula’ anywhere in the gospels…” [40] Of course, this idea is found in several other places (cf. Isa. 9:6; Lk. 3:21-22; Jn. 1:14; 10:30-36; 14:9-11; 1 Cor. 8:6; 2 Cor. 3:17; 13:14). France adds, “At the same time the singular noun name (not ‘names’) underlines the unity of the three Persons.” [41] Barclay adds these lines: Though few and small and weak your bands, Strong in your Captain’s strength, Go to the conquest of all lands; All must be his at length. [42] Matthew continues: “and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (28:20). Here we have something that is at the very heart of disciple making. We must teach upcoming disciples to “obey everything” that the Lord has commanded. It is often at this point that our mission programs fall flat. The church has gone out to the ends of the earth and made disciples, but it has not taught people to obey “everything” the Lord has commanded. This is not even taught in the home church much less on the mission field. Guthrie says, “As a new Moses, Jesus stresses the importance of obedience to his commandments.” [43] Notice that the Lord does not promise “I will be with you” but he says “I am with you,” and in the Greek language the “I” is emphatic. [44] The Lord Jesus will be with his servants until the end of this present evil age. Then he will usher them into the glorious, blessed age and the kingdom to come. 1. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 569. 2. Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 28:4. 3. Morris, The Gospel According to Matthew, p. 733. 4. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 412. 5. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 426. 6. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 411. 7. Wiersbe. The Wiersbe Bible Commentary, NT, p. 85. “Anyone who stole the body would have taken the body in the grave clothes…This was hardly the scene of a grave robbery.” (p. 86). Osborne adds: “John records that the linen cloths that had been wrapped around Jesus’ body were left as if Jesus had passed right through them.” (Osborne, p. 571). 8. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 28:6. 9. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 413. 10. Keener, The IVP Bible Background Commentary, New Testament, p. 130. 11. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 850. 12. Utley, Free Bible Commentary, Matthew, v. 28:7. 13. Wiersbe. The Wiersbe Bible Commentary, NT, p. 85. 14. Utley, Free Bible Commentary, Matthew, v. 28:8. 15. Barclay, The Gospel of Matthew, Vol. 2, vs. 28:1-10. 16. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 573. 17. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 428. 18. Guzik, Matthew, Enduring Word, vs. 28:4-6. 19. Wiersbe. The Wiersbe Bible Commentary, NT, p. 86. 20. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 429. 21. Barclay, The Gospel of Matthew, Vol. 2, vs. 28:11-15. 22. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 574. 23. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 984. 24. Guzik, Matthew, Enduring Word, vs. 28:11-15. 25. Utley, Free Bible Commentary, Matthew, vs. 28:12-13. 26. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 416. 27. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 575. 28. Goodreads. https://www.goodreads.com/quotes/76-a-lie-can-travel-half-way-around-the-world-while 29. Kretzmann, Kretzmann’s Popular Commentary, Commentary on Matthew, v. 28:15. 30. Pfeiffer &Harrison, eds., The Wycliffe Bible Commentary, p. 985. 31. Osborne, Gen. Ed., Life Application Bible Commentary, Matthew, p. 576. 32. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 418. 33. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 430. 34. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 418. 35. Ibid., p. 419. 36. Coffman, Coffman Commentaries on the Old and New Testament, v. 28:18. Wiersbe enhances: “The Greek verb translated go is actually not a command but a present participle (going). The only command in the entire Great Commission is “make disciples: (“teach all nations”)...The term disciples was the most popular name for the early believers…Apprentice might be an equivalent term.” (Wiersbe, p. 87). 37. Robertson, Robertson’s Word Pictures of the New Testament, Commentary on Matthew, v. 28:19. 38. Morris, The Gospel According to Matthew, p. 747. 39. Barker &Kohlenberger, eds., Zondervan NIV Bible Commentary, Vol. 2, p. 134. 40. Blomberg, The New American Commentary, Vol. 22, Matthew, p. 432. 41. France, Tyndale New Testament Commentaries, Vol. 1, Matthew, p. 420. 42. Barclay, The Gospel of Matthew, Vol. 2, vs. 28:16-20. 43. Guthrie, &Motyer, Eds., The New Bible Commentary, Revised, p. 850. 44. Morris, The Gospel According to Matthew, p. 749.