Responding to Jesus & John and the Tale of Two Sons (Matthew 21: 23-32)

Recapitulation

Last time we saw how Jesus had challenged the Pharisees for their lack of fruit while His followers were encouraged to depend totally on Jesus who could help them accomplish the impossible.  Previously, Jesus had pointed out that it is very difficult for a person who is used to thinking that money can buy anything to start depending on someone else—especially when wealth was popularly considered a sign of God’s blessing.  But Jesus said at that time, “With God all things are possible.” 

Now, this is why it is important for them to ask their heavenly Father for the things they need—even to “moving a mountain.”  This is a Semitic figure of speech that is used frequently in Scripture to stand for anything that seems impossible by ordinary means. Paul, for instance, says “If I had faith to move mountains and don’t have love I am nothing.”  He also talks figuratively of self-sacrifice to the point of self-immolation – not that he is recommending it! —but pointing out that love is more important than doing miracles or making the ultimate sacrifice.  In Matthew, the point is similar.  God can indeed do miracles through us—by prayer and trusting (having faith in) God—in order to do His will.

Authority to Teach “Change”

Here in Matthew 21:23-27, Jesus is now challenged by the religious leaders—specifically, the chief priests and the elders.  These are the people who ought to know the Word of God and how to rightly apply it and teach it.

Their challenge is very public—perhaps deliberately so—in order to force Jesus to take sides on a very divisive issue in a public forum.  The presenting issue is authority but the unstated issue is still “change your ways.”  Jesus has been subtle in His previous answers to such questions.  Those who clung to their own authority were eager to see that it was not being challenged by this prophet from Nazareth whom the people were calling the Son of David—the royal heir—the crown prince as it were.  And changing their ways to God’s ways sounded like a losing proposition.  So, if He persisted, they would suppress Him and His followers.  By now this latter action was the consensus among the religious leaders.  Jesus had way too much sway among the people and He had already accused them of being unworthy of their positions.  He was too dangerous to be left alone.  Now that He had come to Jerusalem, their chance had come.

So, as He taught and healed in the temple precincts, they challenged Him: “By what authority do you do these things?”  The “things” they referred to were His clearing out the merchants and healing and teaching in “their” territory.  But really, it was the content of His teaching that antagonized them: “Repent for the Kingdom of heaven is within reach.”

Got Authority?

No matter how He answered, one of the listening authority factions would find fault—for it was not by the authority of either Rome or the religious leaders.  But He answered, “OK.  First you tell me by what authority John the Baptist preached and baptized.”  This was a similar trap for the leaders.  But they could not point it out because the people listening all held John to be a prophet which the leaders well knew.  But they couldn’t admit it. One answer and they would be mobbed.  The other, they would be shown to be hypocrites.  So, they came up with the agnostic defense.  “We don’t know.”  So, Jesus said “OK then I won’t answer you either.”  By the way, why is it that agnostics seem to come to the end of the road intellectually eventually?  Because they have denied an obvious truth.

Mathew’s point isn’t that Jesus was really smart—although that is self-evident. But he wants us to see that the leaders themselves had no authority—and knew it—as well as the fact that John (and by extension Jesus Himself) had real authority from heaven. Thus, their message had real weight.

The Tale of Two Sons and the Authority of Their Father

Jesus gets right to the heart of the matter and uses a parable of two sons who ought to be subject to their father’s authority to illustrate how crucial it is to follow the one who has the authority of heaven.  In verses 28 to 32, Jesus tells this parable to the temple audience regarding their short window of opportunity to do God’s will.  The father has two sons that he successively asks to work in His vineyard.  The first refuses but changes his mind and goes ahead and works.  The second agrees but never goes.  Jesus asks the audience, “Who does the will of his Father?”  The answer is agreed upon by His temple audience as the first son—even though he initially refuses.

Then Jesus makes a categorical statement that infuriates the leaders.  He said, “Tax collectors and prostitutes will get into the kingdom of heaven before you!”  Why?  “Because they believed the preaching of righteousness by John the Baptist” while the religious leaders who had been representing themselves as examples of righteousness had refused to believe. “And when you saw it,” He said,” you did not afterward change your mind (literally-repent-as the first son did) and believe.” They saw the changed lives of converted sinners responding to John’s message and still refused to believe.

Repent Regarding Jesus’ Authority to Promise the Kingdom

As I have pointed out over and over to the question of the necessity of repentance, we all have many things to repent of, but regarding the beginning of our spiritual journey, we must believe in Jesus first of all and repent of anything that prevents us from believing.  Then as the Spirit convicts us and we grow in the knowledge of God’s will, we will need to continue to repent as we discover things that are incompatible with the Christian life and God’s will.  That is what we see here as well.

Some people when confronted by the claims of Christ’s ultimate authority attempt to give the agnostic defense—like these religious leaders.  “We can’t possibly know,” they say.  But it betrays the conviction of the Spirit of God for which there is only a limited window of opportunity.  God’s conviction is a good thing.  It means he is dealing with us.  He is not finished with us.  Beware the day when you feel nothing. You can’t wait until later.  You don’t know how much time you have.

The message to those who say they are believers is also very pointed.  Are you doing the will of your Father?  If not, you need to repent.  For those who know they are not believers, the message is clear.  You need to believe that Jesus does have the authority of heaven to forgive sins based on His death on the cross in your place and that he lives and continues to care about you. If there is anything preventing you from believing, you need to repent—change your mind—about that first.

© 2018 Eric Thimell

Of Pharisees & Fig Trees (Matthew 21:12-22)

Jesus Examines His Father’s House

Jesus rode in triumph amid praise and adoration into Jerusalem that Sunday before Passover.  As the Son of David rides in according to the royal coronation tradition, His first stop was the Temple—His Father’s House—and found that the court of the Gentiles—the only place non-Jews could pray—had been given over to businessmen of the bazaar who sold sacrificial animals to those who came from a great distance and were unable to handle a live animal for that distance.  Others exchanged the “tainted” Roman coinage which were inscribed with forbidden graven images for Jewish shekels (and their exchange fees of course).  Others walking through the Temple precincts as either a shortcut to the marketplace or to set up shop in the same court of the Gentiles were very distracting to the Gentiles who may have attempted to pray here.

Jesus’ Clears His Father’s House

Jesus went into action immediately and “drove” them all out and “overturned their tables.”  He had done this sort of thing at the opening of His ministry also (John 2:13-17) but now He does it again at what is to be the end.  To the religious leaders, the court of the Gentiles was not holy ground anyway because Gentiles were allowed in there.  But Jesus quoted from Isaiah 56:7, “It is written, ‘My House shall be called a house of prayer’ but you make it a den of robbers.”  Other gospels give a more complete quote, ‘a house of prayer for all nations (I.e. for all Gentiles).’  But Matthew’s point is not that the Gentiles were being blocked from worshipping God—although that is the point of other gospel writers.  Matthew, the converted tax collector, wants us to see that Jesus was objecting to the misuse of the House of God and talking advantage of religious duty to make money.  There was a lot of busyness (and sleazy commercialism) during this very important religious pilgrimage—Passover—but it was not centered on God.

Jesus Ministers in His Father’s House

But, just as Isaiah’s dual image of the Messiah as both a judge and a deliverer showed, so now Jesus put down His belt and turned to another concern. As a result of the fleeing merchants, there was now room for Jesus to use the cleared-out area to minister to those Jews who were considered disqualified to enter the Temple due to a physical imperfection or disease.  They were allowed to enter the court of the Gentiles, however, and there Jesus healed them all—even the blind and the lame.  As Jesus ministered, the children continually cried out the words from Psalm 118 that they had sung as He triumphantly rode into Jerusalem with the palm branches waving: “Hosanna to the Son of David.”

The Pharisees Whine

Meanwhile the scribes and the chief priests who had benefited from the bazaar seemingly could do nothing but whine and complain to Jesus while the crowds were pressing in on all sides.  They hated seeing Him doing ministry in “their” temple and they hated His taste in music.  These young children may have been there with family and parents but they likely remembered Jesus kindness in giving time to them and praying with them a few days before as they journeyed to Jerusalem for the festival.  Now the words of the Psalm were like a ‘song that never ends’ and they repeated it endlessly further annoying the religious leaders.

“Please make them stop.”  To the leaders it bordered on blasphemy to imply that Jesus might actually be the Messiah when ‘everyone’ knew the Messiah would be a Pharisee and would be born of a wealthy and influential family and would rise from among them.  He would come and justify their teaching, so they thought.  But Jesus quoted Psalm 8 and said, “Haven’t you read?”  (“Out of the mouth of babes . . .”)

Matthew doesn’t record their answer—presumably they had nothing they could have said.   They should have said, “Oh, You must be the Messiah!  Let me show You to your rooms!”  But they had already rejected Him as Messiah and were already plotting His death.  Only the presence of the crowds prevented them from taking action in the daytime so at the end of the day, Jesus also left town with the crowds and stayed overnight in Bethany—two miles away.

Jesus Lodges at Bethany

Bethany, we know from the other gospels, as the home of Mary and Martha and Lazarus.  He had healed Lazarus there not so long ago—an incident that Matthew does not record—but other gospel writers do and they also tell us that Lazarus’ resurrection caused many to believe in Him—and so he was also put on the hit list because so many were turning to Jesus because of Him.  So, Jesus would always be welcome there at this convenient getaway in Bethany just over the Mount of Olives within walking distance of Jerusalem which was also very crowded during the festival. Matthew briefly notes that “He lodged at Bethany.” 

Jesus Examines the Fig Tree

And the next morning He arose and headed back to town.  As He walked Matthew noted that He was hungry.  Jesus was 100% human as well as 100% God.  Here He experienced hunger pangs.  Spying a fig tree along the road, He went to see if there was any fruit on it.  Now fig trees had been planted along the road both for shade and because it was believed dust was good for them and also to provide food for travelers.  It is a peculiarity of the fig tree that it always has some fruit hanging on it about 10 months of the year.  The new crop usually ripens before the tree puts out leaves so this was past the normal season for new fruit because it was covered with leaves but Jesus found no fruit—not even left over figs still hanging there.  The tree looked healthy but there was no fruit.

Jesus Curses the Fig Tree

Matthew uses this occasion to record Jesus’ reaction when He found no fruit.  He said to the tree, “May no fruit ever come from you again.”  This is the only recorded miracle of Jesus that is a judgment.  According to the other gospels, the tree was entirely withered but was not noticed until the disciples pointed it out the next day with utter amazement. 

It is instructive to notice that Jesus told a parable of this same situation in Lk 13:6-9.  In that one, a farmer kept returning over a period of three years and never found fruit on his fig tree and decided to dig it up but the gardener pleaded for one more year.  Jesus has been ministering for three years and has not found much fruit in Israel.  As it turns out they have about 37 more years and then Titus will burn the temple and drive the Jews out—many into slavery. By the way, in verse 43 in this same chapter, Jesus says all of this most clearly—just in case the reader misses Matthew’s point.  God is looking for fruit—people who are living according to His precepts.

Matthew doesn’t tell us that this explanatory conversation with the disciples in vv. 20-22 was the next day but the teaching recorded by the other gospels agree.  This sort of miracle—the withering of the fig tree—requires prayer and faith in God.  Jesus had said this same thing when they tried to heal the demon possessed boy at the foot of Mt Hermon.  In fact, Jesus said back then, faith as a mustard seed was all that was necessary to move mountains (Matthew 17:20ff).  He says nearly the same thing again here.  So, what is Jesus looking for?

Of Figs and Pharisees

The fig tree pericope is deliberately recorded adjacent to the temple cleansing pericope in order to underscore the Messiah’s search for fruit.  Just as the tree is judged for bearing no expected fruit, so is Israel is judged. From those who claimed to be His people He was looking for fruitful behavior that would show they were His children.  From the disciples, who were actually following Him and behaving like God’s children, He was looking for faith and dependence on God.

The Eyes of the Lord are in Every Place

While that generation of the nation of Israel eventually experienced the judgment of God, still individuals within that nation have borne much fruit. As individuals we, too, are responsible before God to say and do what He expects of us.  Even though our society or nation or generation may go its own way, we can still obey and be blessed as we trust in Him to “move mountains.”  And some day the King will come looking for fruit.

© 2018 Eric Thimell

Behold the Son of David Comes to Jerusalem (Matthew 20:29-21:11)

Recapitulation

As Jesus journeyed to Jerusalem through Perea for the Passover, He warned His disciples for the third time that he would be crucified and resurrected there.  Even though they heard His words, they did not really grasp what they meant.  Matthew recorded the events of this “passion week” in a way that invites the reader to grow in understanding as we look at Jesus.

Blind Men Cry Out

The road from Galilee to Jerusalem traversed Perea on the far side of the Jordan and recrossed the Jordan at the ancient city of Jericho.  Upon leaving the ruins of the old city whose walls had fallen in the days of Joshua the road entered the new resort “city of the palms.”  It was here between the old and the new Jericho that two blind men sat by the road and begged from the crowds traveling to Jerusalem for Passover.  One of these blind men was known as the son of Timaeus or Bartimaeus while the other’s name has been lost to us.  In Matthew 20:29, Jesus and the great crowd was passing by these blind men and when they heard that Jesus was passing by, they cried out, “Lord, have mercy on us, Son of David.”  The crowd tried to hush them.  Just as the children had earlier been rebuked by the disciples so now these blind men were rebuked by the crowd.  Perhaps they felt that this important man—Jesus—would not have time for mere blind beggars. 

But, Jesus heard their cries as they continued calling out to Him.  Matthew says He stopped and said, “What do you want me to do for you?”  When Mrs. Zebedee and her sons James and John were asked that question, they asked for honor and position.  But that wasn’t what Jesus could offer.  He offered them a cup of suffering as they followed Him.  But these blind men didn’t ask for that.  They asked, “Lord, let our eyes be opened.”  And Matthew records that Jesus took pity on them and “touched their eyes, and immediately they recovered their sight.”  Spiritually speaking, this is another request that Jesus longs to answer—that we might see.  And not only did these blind men see, they also followed Him—another thing that Jesus wants from us.  He wants us to look at Him and also to follow Him.  Who did these blind men long to see?  The Lord, the Son of David.

Look at the Son of David

Matthew uses this incident to encourage the reader to look intently at Jesus, as the Son of David enters Jerusalem in chapter 21.  The path Jesus follows as He now prepares to enter Jerusalem is deliberately chosen to parallel the path of the Kings of Judah as they entered Jerusalem on their coronation day.  As we follow Jesus along this road notice what He is called and how He is addressed.  He has just been called “Son of David”—royalty.

Other interesting and powerful incidents on this journey are recorded in the other gospels but Matthew wants us to look now at Jesus’ journey on into Jerusalem.  There are two villages near Jerusalem on the far side of the Mount of Olives—Bethany which means house of dates and Bethphage which means house of figs.  Matthew specifically mentions the village of Bethphage and something Jesus needed there.  He asked two of His disciples to go and find a donkey and her colt and bring them both to Him.  He said that if anyone questions them, just say, “The Lord needs them.”  Jesus is referring to Himself as “the Lord.” 

O, Lord Save Us

The Bible says, “The disciples did as they were told” and brought them to Jesus Who waited on the road.  They put their cloaks on them and Jesus sat on the cloaks.  The crowd put their cloaks on the road or cut branches and spread them out as well as Jesus traveled the last mile or so to Jerusalem.  Meanwhile the crowd shouted before and after, “Hosanna to the Son of David!  Blessed is He Who comes in the Name of the Lord!  Hosanna in the highest!”  And Jesus rode into Jerusalem with the crowds cheering His triumphal entry.

Several important background points are crucial here.  As Jews traveled the roads to Jerusalem they looked forward to entering the temple for the Passover feast and they often sang Psalm 118 which was a part of the traditional Jewish Passover liturgy.  This is why the words Matthew records in verse 9 are so significant.  They are actually a quote from Psalm 118:25-26.  The phrase in Psalm 118:25 translated “O Lord save us” in Hebrew sounds like this: “anna Adonai hoshiana” (Ron Allen, in Lord of Song).  But also, notice that the next verse in Psalms 118 is about the worshippers binding the sacrifice to the altar preparatory to its slaughter.

Humble Entrance

Additionally, note the quote from Zechariah 9:9 in Matthew 21:5.  The Kings of Judah from David onward were brought into Jerusalem riding on a donkey’s colt.  The path led from the Gihon spring supplying the pool of Siloam near the fountain gate up to the royal palace in the area known as the “City of David” below the temple mount.  Why not a horse?  Because a donkey or a mule symbolized humility and trust in God rather than in cavalry and horses.

Here is Jesus entering Jerusalem not like the conquering Romans on horseback but on a lowly donkey’s colt.  It is the crowd who are shouting and praising God, saying “This is Jesus the prophet from Nazareth of Galilee.”  (Blessed is he who comes in the name of the Lord—verse 9.) 

The Chosen Lamb of God

Notice that this is Sunday before Passover (Palm Sunday)—the day when the perfect lambs were chosen and set aside to be slaughtered three days hence.   These lambs were cared for and fed for three days (Monday through Wednesday) but slaughtered at twilight on Thursday.  (Technically, this is considered Friday morning in the Jewish culture). More on that in the weeks to come.

But for now, see that Jesus is again adored as the Son of David in verse 9 (just as Bartimaeus and his blind friend did).  He is also recognized as a prophet from Nazareth.  The “whole city” was stirred up by this celebration.  Could this be the Messiah? Matthew wants us to open our eyes like the blind men in chapter 20 and see Jesus.

Anticipating the Kingdom of Heaven

Why did they cut down branches, etc.?  This was originally done at another feast (called Succoth or Shelters) where branches were cut to make shelters out in the countryside where they camped out for a few days to commemorate the 40 years Israel spent in the wilderness and culminated in entering the promised land.  So, this feast became also an anticipation of the coming kingdom of God.  And branch waving came to be done at many celebrations as it came to be symbolic of that longing for the kingdom of God.  The recitation and singing of Psalm 118 was usually central to such outbreaks which spoke of deliverance from enemies because of trust in the Lord. 

Postponing the Kingdom of Heaven

But, despite the inequities and injustices of Roman rule, as we will see, not everyone wanted to see the system toppled—least of all those who were currently benefiting from the system.  This same sort of blindness can prevent us from welcoming and eagerly anticipating the return of Jesus.  I can remember thinking how great it would be for Jesus to return but not just yet.  There were things I wanted to experience first. We can become too enamored by the things that seem like wonderful benefits in this life.  It is ugly to contemplate but this spiritual displacement is idolatry.

© 2018 Eric Thimell

Drinking the Cup or the Kool-Aid? (Matthew 20:17-28)

Recapitulation

As they make their way south from Galilee through Perea, we have seen how Jesus has been teaching His disciples on some crucial character issues.  He turns their thinking upside down with His identification of greatness in the kingdom with humility and explaining that entrance into the kingdom involves coming to Him in belief.  Last time we saw that when the kingdom comes, there will be generous recompense for those things and relationships that were lost to follow Him in obedience.  In the meantime, until the day of harvest, He provides out of a heart of mercy and generosity and concern for His workers in accordance with their needs.

Trouble Ahead

Now in our next two pericopes in Matthew 20:17-28, Matthew records Jesus’ third specific prediction of His own coming death with a hint of coming difficulties for the twelve as well.  Will they continue to follow Him?

In verses 17-19, Jesus takes His disciples aside and earnestly warned them of His soon coming death.  There is no record of what they said but they got an earful of detail.  Jesus (calling Himself the Son of Man as he frequently did) told them that He would be delivered over to the Jewish religious leaders to be condemned.  Of course, we know now the painful truth of Judas’ treachery.  Jesus already knew about it but did nothing to avoid it.  But the Jews would not kill Him, instead they would hand Him over to the Gentiles (i.e. the Romans) to be mocked, flogged, and crucified.  Jesus has catalogued in advance the injustices He would experience culminating in His death by crucifixion.  But, He would be raised on the third day!

Mrs. Zebedee’s Request

Then, Matthew records a curious interruption.  Mrs. Zebedee took this opportunity to fast forward to Jesus’ kingdom.  This is the mother of James and John (two of the ‘inner three disciples’—Peter being the third).  We get the picture of this woman kneeling before Jesus—with James and John also kneeling—and requesting a special favor.  This pericope is recorded in verses 20-28.

She asked, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.”  Jesus answered by speaking to the two disciples.  “You don’t know what you are asking.”  Those places at Jesus right hand and left were places of honor.  She was praying without understanding.  But notice that Jesus doesn’t berate Mrs. Zebedee or her sons.  Instead He questions them on their understanding of the path that He and they must all tread. (What are your expectations for the path ahead of you?)  Are you able to “drink the cup that I am to drink?”  (Are you able to suffer like I am about to do?)  They replied in the affirmative.  And Jesus nodded and said, that’s right.  You will “drink my cup.”  You will suffer in the days that lie ahead.  James would be killed in Jerusalem as recorded in Acts 12.  John would suffer imprisonment and banishment.  But, these details would be hidden from them for now. 

Reserved Places of Honor

But what about the places of honor?  Those places are reserved “for those for whom it has been prepared by my Father.”  This desire of the Zebedee family is not for Jesus’ to grant. There are things Jesus cannot do!  He cannot because it goes against His character.  He has submitted His will to the Father Who has plans for honoring certain persons.  

It is at this point that our mind runs ahead to that dark afternoon on Golgotha — “skull mountain.”  Jesus’ mutilated body was hanging from spikes on a wooden cross situated between two thieves.  A crown of thorns on His head partially obscured the sign written in three languages proclaiming that this is the king of the Jews.  One of the thieves mocked Him and said, “If you are the king of the Jews, come down from that cross and rescue us as well.”  But the other said, “We deserve this fate, but this One has done no wrong.”  Turning to Jesus he said, “Lord remember me when you enter Your kingdom.”  Jesus replied, “This day you will be with Me in paradise.”  The places on His right and on His left, were reserved that afternoon for two who drank the cup of suffering they rightly deserved.  Yet, one of them is remembered to this day with high honor.

The Honor of Suffering for Jesus

But the disciples also get to suffer—not for their sins but for Jesus’ sake.  This kind of suffering is an honor.  Peter saw it that way.  History tells us that when they were crucifying him in Rome, he begged to have them crucify Him upside down because he didn’t to deserve to die like Jesus!  Jesus has also promised generous recompense for all those things we lose for His sake. 

Remember our last study in the parable of the laborers in the vineyard.  Do not begrudge Jesus’ generosity to others—especially those whom you believe deserve less than they get or get more than you do.

Now the other ten disciples are watching this scene open-mouthed –perhaps initially wishing their own mother would go to bat for them with Jesus—but in the end, they all professed indignation at James and John for trying to get a better deal than the rest of them!

Once again, Jesus took command of the situation and used it as another ‘teachable moment.’  They all needed to deal with their ambition for position and power and authority.  He pointed out that this was the very thing practiced by their Gentile overlords and so despised by the Jews.  “It shall not be so among you.”  The way of the world was to climb over everybody in a dog eat dog battle to the top.  But, Jesus said this was not to characterize His followers. 

Greatness = Servanthood

“Whoever would be great among you must be your servant.”  This is the word also translated deacon in the rest of the New Testament.  Deacons were to be servants of the church.  “And whoever would be first among you must be your slave.”  This is the word indicating a bond servant.  It indicated a person who willingly submitted his or her life to another as if they were the property of another.  Paul described himself in this way. (Paul a bondservant of Jesus Christ . . .) Greatness is measured by voluntary service to others.

Then the kicker.  Jesus once again identifies Himself as the Son of Man—the Messiah prophesied by the prophet Daniel.  I have come “not to be served but to serve and to give (My) life as a ransom for many.”

Jesus’ cup involved being the suffering servant predicted by Isaiah.  He had come not to set up His kingdom now (to be served) but to lower Himself and serve us by giving His life.  His life was not taken from Him—but it was given.  His life would serve as a “ransom for many.”  His life would be forfeit so that we might have life.

While we have sin-tainted lives unqualified to ransom anyone from the wages of sin, still we can and ought to see service to one another as the highest use of our life while we wait for the harvest and the coming of the kingdom.  Jesus’ own example of selflessness cannot be overstated.

Philippians 2:5-11 (ESV)

5 Have this mind (or attitude) among yourselves, which is yours in Christ Jesus,6 who, though he was in the form of God, did not count equality with God a thing to be grasped,7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Because of the curse, we are all going to die.  Our lives here are very limited.  But Jesus allowed the curse of sin to fall on Him even though He knew no sin.  Because of this, He promises new life that never ends to those who believe in Him.  Meanwhile, He calls us, like the disciples, to follow Him. Shall we live our lives like the rest of the world and drink the Kool-Aid that falsely promises a life of self-fulfillment?  Or will we drink the cup that He has for us—using our lives to serve Him and others.  As Jim Elliot said, “He is no fool who gives what he cannot keep to gain what he cannot lose.”

O the wonderful Cross, o the wonderful Cross
Bids me come and die and find that I may truly live
O the wonderful Cross, o the wonderful Cross
All who gather here by grace, draw near and bless Your name                                                                                                                                                               —     Chris Tomlin

 © 2018 Eric Thimell (except for excerpts noted above)

Part 2—Calculating the Kingdom’s Entrance Fee (Matthew 19:27-20:16)

Recapitulation

This is part 2 of a longer section in Matthew dealing with entrance into the Kingdom of Heaven.  In our last study, we looked at two pericopes in Matthew 19 dealing with the issue of entrance into the kingdom of heaven.  How does one gain entrance?  In that first pericope we saw that Jesus commended the children who came to Him because it was such as these who were citizens of the kingdom.  The disciples were hindering them but Jesus said, ‘Don’t hinder them from coming to Me.’ 

Then the very next pericope has the wealthy young religious leader asking about what ‘good thing’ he should do in order to gain entrance into the kingdom.  Jesus followed his line of reasoning showing him that the only source of moral good was God Himself Whose standard was perfection.  The young man insisted that he had kept the commandments, but Jesus’ answer revealed that for perfection God needed to be more important to him than his wealth.  As the young man sorrowfully went away, Jesus declared that wealth was a hindrance that made it very difficult to gain entrance into the kingdom.  As the disciples reeled from this shocking information, Jesus explained that with man, entrance into heaven was impossible but with God everything is possible.  Wealth is one of many obstacles to entering the kingdom but with God all things are possible.

Matthew is contrasting the children who came to Jesus and the wealthy young religious leader who left Jesus.  The key to gaining entrance into the kingdom then is to see that God alone makes entrance possible. So, we need to come to Jesus for entrance.  He is the One we need to believe. Many deceitful distractions will hinder our entrance like pride, earthly things and thinking pertaining to this world, so, for Matthew, belief in Jesus is aptly illustrated by the children coming to Jesus and unbelief by the wealthy young religious leader leaving Jesus.

Pericope 3: Obedient Efforts vs. Needy Belief

Now we take up the third pericope that Matthew has recorded in this series which further explains entrance into the kingdom of heaven.  It is a parable that Jesus told His disciples to help them understand that God’s generosity in granting citizenship in heaven is not connected with our efforts but our need.  It is not our hard work but our need that explains God’s mercy.

But first, we pick up Peter’s comment to Jesus after the wealthy young religious leader walked slowly and sorrowfully away.  Peter said in verse 27, “See, we have left everything and followed you.  What then will we have?”  Notice two points.  The disciples have left many hindrances behind them and have come to Jesus.  This is exactly what the rich young religious leader was unable to do.  It is also what the children had been able to do.  The disciples hindered them but Jesus made it possible for them to come to Him—which they did.  Peter is excited because he believes that they—the disciples—also seem to have qualified.  So, now he wants to know exactly what they will receive in the kingdom.  It’s not a question about getting in but about being rewarded as faithful followers.

Obedient Efforts Rewarded Besides Entrance into the Kingdom

Jesus says, “In the new world [or “regeneration”—the Messianic kingdom], when the Son of Man will sit on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or children or lands, for My name’s sake, will receive a hundredfold and will inherit eternal life. But many who are first will be last, and the last first.”

This word translated “new world” or “regeneration” is a reference to the kingdom when things are put into their proper order again.  It is not now for the Son of Man (Jesus) will be also seated on His glorious throne. (Things have not yet been put into their proper order!  Those who choose to see this word referring to the present gospel age of grace with Christ ruling in the hearts of faithful believers will have much difficulty in seeing this current era as the promised kingdom foreseen by Isaiah for instance.)  In the kingdom, Jesus’ disciples (the ones who followed Him—not Judas) will sit on twelve thrones ‘judging the twelve tribes of Israel.’  (This also has NOT happened yet). This seems to clearly identify the twelve disciples although Judas was replaced with Matthias in Acts 1. 

What is this ‘judging?’  It is the common word used for legal decision-making.  The Twelve would have authority to render legal decisions in a future nation of Israel as part of a new world order.  (Again, a great deal of word twisting is required to see this as referring to the current era!) They would receive authority and responsibility for their nation in the kingdom. Apparently, Israel is not the only nation that is part of the kingdom rule of the Messiah so others may be judging other nations.

Jesus has great plans for “everyone”—not just His twelve disciples—who has overcome hindrances of family ties or things of this world because they valued Jesus more.  They would receive a ‘hundredfold.’  The idea is that the recompense for losing so much in this life would be way more than made up for in the life to come.  Have you lost family because you followed Jesus?  You will have a better family in heaven.  Have you lost valuable things in this life? You will have much more valuable things in the life to come.  And furthermore, you will have ‘eternal life’—citizenship in the kingdom of heaven.  Two things are promised to all those who overcome hindrances and come to Jesus:  entrance into the kingdom and huge recompense for the things counted loss in this life for the sake of following Jesus.  This does not mean that our efforts are needed to enter but that all who have labored for Jesus’ sake will be rewarded besides gaining entrance.  How do we know this?  Don’t stop reading at the end of the chapter!

Jesus first added one last cryptic statement: “But many who are first will be last, and the last first.”  To explain this saying, He told the parable found in 20:1-16. 

The Parable of the Laborers

While this is not directly called a parable in the text, it has all the features of a parable.  It begins the same way all the kingdom parables begin: “For the kingdom of heaven is like—”

This parable compares God’s ways in the kingdom with the ways of a landowner who hires workers for his vineyard one day.  You need to know a little bit about the work culture of Israel in which this parable is set. The system of keeping time divided the daylight into twelve hours. The daily wage for a common laborer was one denarius—which was a silver coin that was at least enough to feed your family for a day.   Workers were paid at the end of each day.

Citizenship Based on Needy Belief

Now, in the parable, the landowner goes out to the town square—the marketplace—at three-hour intervals beginning at sunrise—and hires workers all at the same agreed wage—a denarius—and then he even comes at the ‘eleventh hour’—an hour before sunset (5pm)—and hires even more workers.  (By the way, this is where the English idiom referring to the last minute –called the eleventh hour—comes from). While the landowner is concerned about the work that needs to be done, he seems to be even more concerned about the workers—especially the ones who don’t have jobs.  Those who believe in the landowner’s promise are hired.

Like all parables, this one has a surprise twist.  This unexpected punch line helps us to understand the meaning of the parable.  The other details play a supporting role.  So, the fact that this is a ‘vineyard’ or that that they are paid a silver denarius or that the landowner went looking for workers every three hours are only supporting details.  The punch line is delivered at the pay window.  The foreman lines everybody up at the end of the day and according to his instructions from the landowner he first pays the last workers hired.  (The last are first!)  Then working backwards, he pays all the workers until he has finally paid those who were hired first. (The first are last!)  This means that those hired first thing had to stick around to watch these latecomers get paid before them.  The shock is that everybody got paid the same thing—just as they had agreed.  The early birds (those who were first) were paid last and discovered that the guys who worked just one hour got paid for an entire day just like they did.  Their complaint: “You have made them equal to us.”  They felt they should “receive more” than they had agreed upon because they had “borne the burden of the day and the scorching heat.” 

But the landowner stepped in as they argued with the foreman and said “to one of them, ‘Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what belongs to you and go.  I choose to give to this last worker as I give to you.  Am I not allowed to do what I choose with what belongs to me?  Or do you begrudge my generosity?” The landowner’s generosity is looked upon as “wrong” because in so doing, he has “made them equal.”  (This does not negate Jesus’ promise to reward those who made sacrifices in this life for His sake.  He has already spoken to this idea in plain speech.)

There is another well-known parable in which one person begrudges the generosity and mercy experienced by another.  This is the parable of the two brothers (sometimes called the prodigal son but the punchline is really about the older son’s pain over the Father’s joy and generosity in seeing the younger son’s return.)  In both parables, we understand that God’s mercy and generosity is sometimes wrongly looked at as something earned and deserved rather than an expression of joy and concern in the time of need.

In our parable, those who are “first” must realize that their citizenship in the kingdom is not based on their own merit but is based on their need and God’s generosity and mercy.  For us, this does not mean that our work is unimportant, but it does not buy us entrance into the kingdom.  Rather we work because we are citizens of the kingdom.  Some may complain about the thief on the cross going straight to paradise.  Or what about seniors trusting in Christ just months or hours before exiting this life?  Or those who believe at the ‘eleventh hour’ just before the return of Christ?

This does not negate the rewards and hundredfold recompense for things lost in this life for the sake of Christ, but it does shed an interesting light on those who might feel the right to a ‘superior status’ in the kingdom based on their own merits.  There are rewards to be sure.  But they are based on work founded in trust and obedience to Christ—not necessarily on my own sense of accomplishment.  Like the wealthy young religious leader, keeping the externals of the law is great but in the kingdom, it is worthless without putting relationship with Christ first. 

Because we first believe Him, we ought to follow Him, trust Him, and serve Him obediently and humbly.  This is something believers need to be constantly told throughout Scripture.  It is never automatically assumed to be true.  And, by the way, busyness is no substitute for relationship with Jesus that starts by coming to Him in belief.

© 2018 Eric Thimell

Calculating the Entrance Fee for the Kingdom of Heaven (Matthew 19:13-26)

Recapitulation

We have just examined a string of pericopes designed to teach the high value Jesus places on humility and priority of service to others especially in those who wish to be great in the kingdom of heaven.  Such upside-down ideas continue to shock us two thousand years later.  Now we will move on to looking at how we enter in.  There are three successive pericopes in Matthew 19 and 20 that illustrate the enigma of trying to calculate the entrance fee to get into the kingdom of heaven. 

Pericope 1: Jesus Blesses the Children

This account serves as a bridge between Jesus’ teaching concerning the attainment of greatness and His teaching concerning the attainment of entrance into the kingdom of heaven.  Just as He began His teaching concerning greatness by using a child as a prop and an illustration of humility, He now ends this series and begins another by once again using children.  Some parents wished for Jesus to bless their children but the disciples rebuked them for wasting Jesus’ time.  These ‘great men of God’ still did not understand even after nearly three years of ‘seminary with Jesus’ that He always had time for the marginalized:  the sick, the poor, women, children, and those who were looked down upon because of their unacceptable(!) sins.  “Permit them to come to me.  Don’t hinder them.  The kingdom of heaven belongs to persons like these children.”  However, it was not their marginalized status that granted children greatness in the kingdom.  It was their humility.  They presumed nothing.  They just wanted Jesus’ blessing.  (By the way, not everyone who is marginalized exhibits humility.)

Notice that these children also illustrated entrance into the kingdom.  They were like members of the royal family in Jesus’ eyes.  In a “children should be seen and not heard” society, this was quite startling.  Don’t we need to let them live their lives a few years and make sure they bear good fruit?  Well, Jesus isn’t granting entrance based on their status as children. (He is not automatically granting heaven to all those who are ten and under, say!) But, He IS saying there is a characteristic that these children have that we who would enter the kingdom must also have.  He is moving from the topic of greatness in the kingdom to the topic of entrance to the kingdom. Fortunately, Matthew relates the following pericope which further explains this shocking idea.

Pericope 2: Jesus Questions the Rich Young Ruler

This is not a parable but is an oft repeated account of Jesus interview with a wealthy, young religious leader.   We have all heard different interpretations of this account—some of which contradict other scriptures.  So, let’s be careful.  The children have been blessed and prayed over and then a member of the crowd darted out. (Mark says he ran out as Jesus started to walk on down the road).  Apparently, the urgency of his question was weighing on him.  He is identified as young, wealthy, and as a “ruler.”  The word “ruler” refers to a religious position either in a synagogue or perhaps even in the Sanhedrin—the national religious body that had jurisdiction over Jewish religious matters.  He addressed Jesus in a respectful manner. (Mark also notes that the man knelt).  Jesus has just briefly mentioned entrance into the kingdom and the necessity of possessing a characteristic that was shared by children.  Perhaps this young man thought his own relative youthfulness and religious fervor might be helpful in gaining entrance into the kingdom.

Notice his question.  “Teacher,” (Mark and Luke say “good teacher”) “What good deed must I do to have eternal life?”  Jesus, immediately pounced on his use of the word, “good.”  There are two words in Greek that we usually just translate as “good.”  One word refers to relative goodness—like good coffee.  The other word refers to intrinsic goodness—a goodness that is an inherent moral quality—the opposite of evil.  In this case, we have intrinsic goodness.  So, Jesus points out something about this kind of goodness.  There is only one source of intrinsic goodness in the universe.  This was not a radical revelation even to this religious leader.  This was discussed by the rabbis who taught that only God had intrinsic goodness.  So, this “rich young ruler” had used this category word reserved for things in connection with God whether consciously or unconsciously.  We do this sort of thing, too, when we say, “Have a blessed day” or something similar. We mean well, but this should really be offered as a prayer for God to bless someone. But, why does Jesus point this out?  Is He just nitpicking because His questioner is a religious leader or is there a point?  We shall return to this point in a moment.

How Good Must I Be to Enter the Kingdom?

Jesus goes on to answer the young man in the way it was phrased.  “What good deed must I do to “have eternal life?”  “Eternal life” or “entering life” was first century shorthand for saying “enter the kingdom of heaven.”  Jesus does not offer some new method of pleasing God.  In fact, nowhere does He offer anything contradicting Scripture. In all His teaching, He always goes back to the Book.  So, He says, “Keep the commandments.”  And the young man rightly starts thinking about the 613 commandments found in the Law and asks, “Which ones?” Half of them apply to the priests in the Temple, for example. Jesus pointed to the second half of the ten commandments which speak to our external relations with each other and are summed up in the second half of the great commandment to “Love our neighbor as ourselves.”  He quoted these five commandments one after another: “You shall not murder.  You shall not commit adultery.  You shall not steal. You shall not bear false witness. Honor your father and mother.”

Obeying the Commandments Perfectly

Now some feel that this man was being very audacious in claiming he had successfully kept all of these.  What about Jesus’ condemnation of lust, hatred, and covetousness which are internal disobedience of adultery, murder and theft?  And this may well have been a problem but Jesus chose not to argue the point.  Instead He answered according to the young man’s line of reasoning. “Well, if you want to be perfect, go sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”  It is at this point that I must part company with a great many commentators who now conclude, “See.  If you want to get into heaven, you have to make giving to the poor your priority in life.”  But does that not contradict Ephesians 2:8-9?  “For by grace are you saved through faith.  It is a gift of God—not of works lest anyone should boast.”  You cannot earn your salvation.  It is a free gift.

The Impossible Meets the Possible

So, what is Jesus getting at?  “When he heard this, the young man went away sorrowful, for he had great possessions.”  Jesus discussed this with his disciples.  “It is with great difficulty that a rich person can enter the kingdom of heaven.  In fact, it is easier for a camel to go through the eye of a surgeon’s needle.”  In other words, it is impossible.  This really shook up the disciples.  Everyone in their society believed that wealth was a sign of God’s blessing. Maybe it was Judas who asked (but they all wanted to know): “Who then can be saved?”  Jesus answered, “With man this is impossible.  But with God, all things are possible.”  There is the key that everyone keeps missing.  There is nothing we can do to earn entrance into the kingdom of heaven.  We do not have the intrinsic goodness that the rich young ruler presumably understood to be found only in God Himself (as Mark and Luke report).  And did the young man really recognize the Son of God Who stood before Him as Perfect Good? God is the one who can make entrance into the kingdom of heaven possible—even for one who is not perfect.

Why then did Jesus seem to lead this young man on and tell him that if he only sold everything and gave the money to the poor and followed Jesus, he could have eternal life?  First, it was Jesus answering according to his line of thinking to jar him into understanding.    The rich young ruler was actually ruled by his wealth.  It was his idol.  It was more important to Him than God or the kingdom of heaven.  So, he had already broken the law.  Paul tell us that if we attempt to keep the law as a means of attaining eternal life we must keep the entire law perfectly.  Only Christ has ever done this.  But He did this on our behalf so that our sins might be laid on Him if we place our trust in Him.  If only the rich young ruler had understood that Jesus really was the intrinsically “Good One” Who could grant eternal life. 

Coming to Jesus or Leaving?

Now, what was the characteristic that the children had that Jesus commended to His disciples for entrance into the kingdom?  They came to Jesus—the only source of ‘good.’  The rich young ruler left Jesus, sorrowfully.

Next week we will look at a third pericope that dives even deeper into this same theme of calculating the entrance fee into the kingdom of heaven.

© 2018 Eric Thimell

What God Has Joined Together (Matthew 19:1-12)

Recapitulation

In our last several studies, we have been looking at greatness in the Kingdom of Heaven.  The one common theme has been humility—like a child and like Jesus Himself—exercised with our fellow believers.  First, there was humility in our care to not cause a brother or sister to fall into temptation.  Second, there was humility in our searching for straying believers.  Third, there was humility in our relationships with straying believers who are difficult to reconcile with.  Fourth there was humility in our continual willingness to forgive a straying believer.  All these examples of humility are rooted and grounded in the fact that our Savior has also exercised great humility and forgiveness toward us.

Greatness of Humility in Marriage

Now, in chapter 19, just as Jesus’ geographical location has changed from Galilee to Perea (Judea beyond Jordan) and closer to Jerusalem where He will die, the same theme of humility in our relationships with fellow believers continues.  This time the specific example is in marriage.  Greatness in God’s kingdom also involves humility in our marriage relationships.

What About Divorce?

Concerns about divorce came up once before in chapter 5 in the Sermon on the Mount where Jesus was emphasizing the need to repent and actually follow God’s commandments. But now at this time the Pharisees are asking the question in order to get Jesus in trouble.  The setting is in Perea (meaning ‘beyond’), that is, the area known as “beyond Jordan but belonging to Judea.”  Jesus has left Galilee and is on His way to Jerusalem and, like most Jews, He skirts Samaria by crossing the Jordan from Galilee and travels southward to the fords of Jordan where He will cross Jordan again into Judea.  Our pericope takes place in Perea on the other side of the Jordan but considered part of Herod’s domains.

As He traveled through Perea there were large crowds of people following Him.  Matthew says “He healed them there.”  Mark 10 adds “He taught them.”  While thus engaged, the Pharisees had some trick questions designed to force Jesus to lose the adulation of the crowds or to get in trouble with Herod like John the Baptist had done.

Two Extreme Views

The question was “Is it lawful to divorce one’s wife for any cause?”  Now there were two leading schools of thought on this:  the followers of Rabbi Hillel and those of Rabbi Shammai.  Shammai was rather a literalist and Hillel was a liberal.  Most people tended to follow one or the other.  Now Hillel taught that a man could divorce his wife for any reason at all.  He was the father of the no-fault divorce.  But Shammai taught that the only reason for divorce was marital unfaithfulness.  So, the Pharisees were attempting to get Jesus to side with one of the splinter groups and thus dividing his supporters.  Furthermore, they knew He tended to take the Scriptures at face value like Shammai and like John the Baptist had done.  Herod was living in open adultery with his brother’s wife, Herodias.  The Pharisees hoped that Jesus would do like John had done and publicly denounce Herod thus sealing His fate as well.

What Does Scripture Say?

But, as always, Jesus refers them back to the Law—specifically to Genesis 2:24. (By the way, notice that Jesus had no trouble using the opening chapters of the Bible every bit as much as later ones—unlike some who have taken to doubting the first 11 chapters’ historicity.)  This passage discusses the first marriage in the Bible—that of Adam and Eve.  (Yes, Jesus believed in a real Adam and Eve.) 

Notice that there are several theological notes of considerable importance that are only briefly mentioned because Matthew is more interested in what God is doing here. 

1) God created them.  In the Hebrew where this is quoted the word for create means to make out of nothing! 

2) God made them male and female—two genders.

3) Marriage is when one of each of the two genders is joined together by God.

Now back to Matthew’s particular interest.  He quotes: “Therefore, a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh.  So, they are no longer two, but one flesh.  What therefore God has joined together, let not man separate.”  We must not separate what God has joined together.  The original design for marriage did not have a plan B.

What About Moses’ Concession?

Okay, this is so far a repeat of what Jesus had taught earlier.  Now here comes the Pharisee’s follow-on question.  “Then why did Moses command one to give a certificate of divorce and to send her away?”  They are referring to Deuteronomy 24:1-4.  In Moses’ day—indeed for most of human history—women have been viewed as little more than property.  When a man tired of his wife, if he was in a good mood he could just make her one of the household slaves or if not, he could just send her out into the world to fend for herself and get himself a new bride.  Sometimes, if he was really nice he became a polygamist and continued to take care of his first wife.  But, Moses was actually tightening the rules so that a man could not just send his wife away.  There had to be some proof of sexual immorality.  The husband had to go to a scribe and have a document made up stating the charges and the witnesses before a divorce could be granted.  This passage doesn’t give all the details but all legal matters required witnesses.  So, Moses was not simply adding paperwork on top of this huge injustice—instead he was allowing it but only for immorality and only if it could be proven.  He certainly wasn’t requiring it. 

Adultery

So, that’s why Jesus says that this certificate was a concession—an allowance— ‘because of the hardness of your heart.’  Because they could have forgiven each other and been reconciled but they were too hard in their heart toward each other. In God’s original design, there is no idea of divorce because the two have become “one flesh.”  Then Jesus gave his own take different from either Hillel or Shammai.  “But, I say unto you . . .”  “Whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”  The two words we need to understand here are ‘adultery’ and ‘sexual immorality.’  ‘Adultery’ (or moicheia in Greek) refers to marital unfaithfulness.  And when one divorces a spouse and marries another the original bond of marriage is broken and you can never go back.  Normally, only death can break this bond.  But divorcing and marrying another person is adultery EXCEPT when divorce is carried out as the result of ‘sexual immorality.’  So, what is this exception? 

Fornication

‘Sexual immorality’ (‘fornication’ in KJV or porneia in Greek) refers to sexual activity outside of the bonds of marriage—whether the perpetrator(s) are married or single.  It is where we get our word for pornography.  Now remember, just as in the example of humility in church discipline, the goal here is restoration not vengeance or shame.  So, we are looking for forgiveness and reconciliation and repentance.  But, if the straying partner will not change and continues to exercise a life of sexual unfaithfulness, the victim has Jesus’ concession to seek a divorce.  Remember, this is not to be done because you are getting him or her back for cheating for a brief period—as hurtful as that is.  It is done because they are not repentant and are not interested in seeking your forgiveness.  Remember again, the previous pericope on forgiveness.  How many times must we forgive?  This is another example of greatness in God’s kingdom.

Notice that Jesus doesn’t discuss Herod’s marriage.  He is talking to those who wish to enter the kingdom of heaven. 

What About Desertion or Abuse?

Later, Paul discusses (in 1 Corinthians 7) the issue of an unbelieving spouse who decides to divorce you.  So, between Jesus and Paul only two grounds for divorce are discussed in the Bible: desertion by an unbelieving spouse and unrepentant sexual unfaithfulness. 

Some may ask about abuse—whether verbal, emotional, or physical.  No one should be forced to stay in an environment where this sort of activity is going on.  This is where space and family counseling is important.  It may require a separation for your own protection like the unrepentant believer undergoing church discipline. But again, the goal is repentance, forgiveness, and reconciliation out of a heart of humility.  The book of Hosea well illustrates this theme both in the spiritual as well as the marital realm.

Difficulties in both Marriage and Singleness

The disciples’ response reveals not only their growing understanding of God’s design for marriage but also the sheer audacity to think that anyone can live faithfully like this in their own strength.  “It is better not to marry,” they said.  So, Jesus gave a subtle but humorous reminder that controlling biological urges is even more difficult.  Singleness has its own difficulties.

God has designed two possible states for adults: marriage between a man and a woman OR celibate singleness.  They both have their issues but marriage is the original designed intention of God, though Jesus concedes that God does call a few to a life of singleness on behalf of the kingdom.  In such cases, singleness is NOT second best.

When Hard Hearts Prevail

So, Matthew is using this pericope to illustrate the ministry of humility within the marriage relationship just as he did with relationships in the church community.  Divorce is the result of a failure in this ministry of humility.

© 2018 Eric Thimell