Matthew (Pt. II)
Part two of the Gospel of Matthew notes.
The Pharisees approach Jesus and accost Him because Jesus’ disciples do not wash their hands before eating. Cleanliness was important to the Jews and if memory serves me correct the Jews made a firm tradition of washing hands before eating and taught that if this was done, you defiled your food and yourself.
Jesus asks, “Why do yourselves trespass the commandment of God for the sake of your tradition?” He then cites several commandments of God: honor your father and mother (Ex. 20:12), and he who speaks evil of father or mother is to be put to death (Ex. 21:17). Both commandments relating to their actions and mouth and what is spoken to one’s father and mother.
He sets up a scene where someone has a struggling parent and instead of helping them, they give to God instead of honoring their parent. I do not know if this particular example was a teaching of the Pharisees or just an example, but Jesus attacks it. Jesus says it is your duty to your parents to help were you can help. Further, they invalidated God’s word for the sake of their tradition. Jesus then ties the Pharisee’s charity to Isaiah’s prophecy (Isa. 29:13).
Jesus begins to teach that it is not what enters your mouth that is important (not the outward uncleanliness of unwashed hands or food) but rather that comes out of your mouth. What comes out of your mouth is a manifestation of what is in your heart. All evil proceeds from the heart of man, not from unwashed hands. The central point of all of this is the traditions of man do not supersede the law of God.
The story of the Canaanite woman is an interesting one. The Canaanites obviously were the people that god brought judgement on through the Israelites, only the Israelites left many to inhabit that lands. She begs Jesus to heal her demon possessed child and Jesus ignores her! His disciples want her sent away because she keeps yelling at them. Jesus responds that He was only sent for the lost sheep of Israel. It sometimes gets lost that Jesus was the Jewish Messiah.
But then she humbles herself by kneeling down in front of Jesus and begs, “Lord, help me!” Jesus answers, “It is not good to take the children’s bread and throw it to the dogs.” (He calls her a dog). I’ve heard some tortured explanations over this verse and it seems we have little to go off of, but she is called a dog and for what purpose it is not clear to me.
Her response shows great humility and faith which is way it is recorded. She says, “Yes, Lord, but even the dogs feed on the crumbs which fall from their master’s table.” She does not seem to take offense and continues to humble herself despite being called a dog. Jesus acknowledges her faith and heals her daughter. What is the purpose of the story? Surely an unflattering picture of Jesus would not have been written? Is this story supposed to to show humility and/or faith? It certainly shows both. Perhaps the Jewishness of Jesus? It is interesting to ponder.
Jesus departs to a mountain. While sitting there crowds began to gather and they brought others to hear Jesus. The crowds marveled as they saw Jesus healing and performing miracles. The language used here is similar to what Jesus said to the messengers sent by John the baptizer (Matt. 11/ Matt. 11 Pt. I).
Matthew again records another example of the feeding of thousands of people. These miracles are recorded in both Matthew (14/15) and Mark (6/8), whereas Luke and John do not. It is possible for there to have been a recording of the same/ similar recording, but that is possible conjecture. What is important is that by faith many came to be healed and believe, and the faithful travelers neglected food and provisions in order to hear and be healed by Jesus. Jesus had compassion for them and provided what they needed. How many people would be willing to forego their bellies for their souls? In a nation of excess, I’d say not many. How many people would leave everything in hope for that better life? I guess we might see similar faith with folks leaving everything to immigrate to the US for the hope of a better life- only, Jesus’ hope is guaranteed and a prosperous life is not akin to a prosperous soul. Things to reflect on.
The Pharisees test Jesus again in order to trap Him or expose Him as a “false teacher.” Here, they ask Jesus for a sign. Jesus asks them how is it that they can see the clouds and predict the weather but they cannot recognize the “end of the times,” [Side note: “End of the times” most certainly pertains to their imminent destruction, not a distant destruction 2,000 years later and counting.]
Jesus says the only sign that will be given to them is the sign of Jonah. What was the sign of Jonah? I think similar to Jonah, Jesus bringing a message of destruction, but I suspect this may be the sign of resurrection after burial for three days. Jonah was in the belly of the fish for three days, similar to Jesus being in the tomb for three days. I’ve discussed this previously, but I have heard a compelling argument that Jonah in fact died in the belly of the fish and was brought back from the dead. It is interesting to think on.
Jesus then tells His disciples to beware of the “leaven” (teachings) of the Pharisees. This is after calling them an “evil and adulterous generation” which would have been a grave insult to the highest ranking members of Jewish society.
Traveling to Caesarea Philippi, Jesus asks His disciples, “Who do people say the Son of Man is?” (I’d point out, the “Son of Man” is from Daniel’s prophecy). His disciple answer with various other leaders of faith and prophets, but Peter answers, “You are the Christ, the Son of the Living God.” Jesus blesses Peter for his response and his great faith.
Jesus then begins to foretell of His suffering and death at the hands of the Jewish leaders, as well as his resurrection on the third day. Peter then begins to rebuke Jesus for saying these things. But Jesus turns to Peter and tells him to “get behind Me, Satan… you are not setting your mind on God’s interests but man’s.” This is a good reminder that God’s interests and man’s interest are not the same. As Children of God, we must constantly set our minds on God’s interest, not ours.
Last, Jesus warns that discipleship will cost them. A disciple must deny himself and take up the cross and follow Jesus. To follow Jesus is to forfeit your own life for His sake. Jesus asks, “For what will if profit man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?” These are things I often think on and ponder. Am I denying myself or God’s interests? What is my pursuit? This reminds me of a phrase the stoics had: momento mori, that is remember you will die. The idea being to humble yourself, to ponder that this world does not consist of the things in it and you cannot take it where you are going. Pursuing these things alone will waste your life. To the Christian, pursuing the interests of God will save your soul.
The last two versus strengthen the argument I’ve made before that judgement, or rather, “the Son of Man coming in His Kingdom,” would be sooner than most modern day Christians believe. Jesus says several of them will not taste death until the Son of Man comes in His kingdom. Are some of the disciples still alive and waiting? I do not think so…
There is much I do not understand in this chapter, so it will be rather brief. Jesus takes several of His apostles up a high mountain. Up there, Jesus is “transfigured” (I really do not know that means). But apparently it is something to behold. Moses and Elijah are present. Peter then wants to build a tabernacle to Jesus, Moses and Elijah each. As Peter is speaking the thundering voice of God is heard, “This is My beloved Son, with whom I am well-pleased; listen to Him!” The disciples fall face down to the ground and were terrified. This is similar to when the Israelites were commanded by God to go up to the mountain with Moses, but were terrified as they approached and refused to trust the Lord and enter into His presence. Here the disciples are already there, but perhaps the transfiguration is being in the presence of God? Just a speculation.
Coming back down the mountain Jesus tells His disciples not to speak of what they witnessed until the Son of Man is risen from the dead. The disciples then ask why the scribes say Elijah is coming first? Jesus affirms Elijah is coming first but tells them that Elijah already came (John the Baptist).
Later they come to a crowd and a man comes up to Jesus, falling on his knees and pleading for Jesus to have mercy on his son who is a lunatic and ill. Jesus’ disciples were unable to cure this boy. Jesus seems to respond rather terse and calls them an “unbelieving and perverted generation.” I am not sure if he is responding to the crowd or to His disciples. Jesus rebukes the demon and it leaves the boy. Jesus then begins teaching about faith. Faith the size of a mustard seed can move mountain and nothing will be impossible for them. There is an insertion that “this kind of faith does not go out except by prayer and fasting.” This part is puzzling to me.
He then tells His disciples that the Son of Man is going to be delivered into the hands and men, killed and will be raised on the third day. This grieves them; however, it will be obvious after Jesus’ death that this lesson will be forgotten.
Coming into Capernaum, the tax collectors ask Peter if Jesus pays the two-drachma tax. Peter responds that He does, but it appears that perhaps they did not have the tax for Jesus tells Peter to go fishing and the first fish that he catches will have a shekel. I know it has been speculated that Jesus may not have had intention to pay the tax, but we are not mind readers. There may be much I am missing, but a practical take away is fulfill your obligations which you have committed yourself to.
Jesus is asked who is the greatest among the disciples. He pulls a child to himself and says a man must humble himself like a child to enter the kingdom. A child is innocent, trusting and generally has no ego which creates a fleshly desire for preeminence among men. Whoever receives these humbled people, receives Jesus, and whoever causes one to stumble will be destroyed.
All of mankind will face stumbling blocks. Jesus says remove them from your life, even if you have to cut off your hand or pluck out your eye. Since all of mankind will stumble, and stumbling blocks will entice and send us to hell, we must root them out, cut them off, destroy them. We cannot keep them in our life. Sometimes if we are to have drastic results we have to take drastic action.
Jesus then compares God to a shepherd and gives an analogy of a lost sheep. A shepherd would leave his sheep to go and find one lost sheep. So is it that God would leave the fold to find one lost sheep. In this sense, God is much different from other gods, especially the gods of the competing religions at this time, in that He would leave the fold to save one of His. This would not have been the case with any other deity or competing god at this time. A relationship with God is a two way relationship, whereas it is not in other religions. In Christianity, God seeks a relationship with man, but man must step towards Him.
Additionally, I think this is also to say that we, followers of Christ, must be like our father who would leave His flock to chase after the one lost sheep. We say, “God will chase after the one who has gone astray,” but then we completely wash our hands and absolve ourselves from the responsibility of restoring our brothers and sisters. This is not right.
Jesus then says if your brother sins, go to him in private, then take a few others, then take it to the church to go to him. The idea is a gradual escalation that starts with you approaching your brother in humility to discus and repent. If he will not heed you, then perhaps he would heed others and so forth. The idea is not to gossip behind his back, incite a mob and then go bludgeon him into submission. Humility is speaking to your brother in gentleness, love, compassion, and with sincere want of repentance and restoration. Christians often get this wrong and have caused the greatest amount of harm. Satan has worked hard to sow the seeds of dissent in God’s saints by attacking humility and inflating egos. Just think of the destruction that happens when christians get in minor disputes (ones that really have no or little bearing on salvation) and churches fracture and splinter. I’ve witnessed this in my life and still have the scares that this behavior brings, even if they were just passing blows. I’m sure to be the actual subject of these blows would be difficult to bear.
In the same discussion of the the stumbling blocks, the lost sheep, and forgiveness, Peter asks Jesus if he should forgive his brother seven times. I have been told that the Jewish leaders said you must forgive up to 3 times. If that is the case, then Peter doubled down (which we would assume is good). Seven is also a complete number. But Jesus responds you must always forgive. There is no limit to forgiveness, because God has not put limits on His own forgiveness.
There was a servant (we are the servant in this analogy), who borrowed a sum of money that could not be paid back. He pleaded with the king for his and his families lives, to which the king felt compassion and forgave him. The debt was more than he could ever pay back. The servant finds a debtor who owes him a smaller sum of money and he attacks him and beats him. The king learns of this and delivers him to the torturer because the king forgave the servant of a debt he could never repay, but he turned and did not forgive another of a debt much smaller.
We are like this — we are forgiven of much, but we refuse to forgive others of smaller debts against us. We need to adopt default forgiveness (that is, by default we forgive).
Jesus is on the move again and travel to a region of Judea beyond the Jordan. In the large crowd that is following him (and as he is healing) are Pharisees who test Him. They ask, “Is it lawful for a man to divorce His wife for any reason?”
Jesus answers by quoting Genesis: “In the beginning He created them male and female” (Gen. 1:27), and said, “for this reason a man shall leave His father and mother and be joined to his wife, and the two shall become one flesh… So they are one flesh… What God has joined together let no man separate.”
A lot is said about marriage today, even amongst Christians. Surprising are the little caveats to divorce we create. Per Jesus, marriage creates a bond whereby man and woman (no other genders, same sex, etc. are contained in this definition) are joined as one by God and man is not to break this.
But the Pharisees wish to test Jesus further and ask why Moses commanded to give Her a certificate of divorce? Jesus responded that Moses permitted this because of the hardness of their hearts. Notice no reference to God permitting. Jesus then says, “whoever divorces his wife, except for immorality, and marries another woman commits adultery.”
The word immorality appears to carry the definition of fornication (illicit sexual intercourse with someone who is not your spouse). But what if he decides to divorce and not to remarry?! Consider what is the spirit of what Jesus is teaching then ask yourself if the action upholds the sacred and precious union of man and woman? All actions inevitably fall short. What I do know is if we are are looking for caveats and reasons to permit divorce beyond what Jesus expressly stated being fornication, we are probably closer to the Pharisees’ position than we are Jesus. You be judge who you want to stand next to.
The disciples then make a statement that is a bit concerning: “If a man cannot divorce his wife, then it is better to not be married.” Jesus responds with several reasons on why a enoch may be a enoch and ends with, “He who is able to accept this, let him accept it.” There are no exceptions, no special rules, or no checkboxes. God united man and woman as one in marriage. Let not man separate. To me it would be safe to say fornication would be the only divorce permitted pursuant to Jesus’ express words here. We (fleshly humans) of course get so many things wrong and blight our marriages with sin and positions and problems… I think both the disciples and Jesus agree that marriage is difficult and that man is wily. We should take care to guard the sacred union and defend it against all threats, including ourselves.
Jesus Rebukes his disciples for rebuking folks who brought their children to him to be prayed over. Jesus tells his disciples that the kingdom belongs to them as well.
The “rich young ruler” comes to Jesus and asks him what he must to to obtain eternal life? Jesus responds telling him to keep the commandments. The ruler asks him which ones, to which Jesus recites the commandments in Exodus. The ruler then says he has followed all of the commandments since his youth (which would lead us to believe he was a sincere young man) but asked Jesus what else was missing? This may be an indication that something was missing from the rich young ruler or that he perceived something was missing.
Jesus tells him to sell all of his possessions and give to the poor. The ruler “went away grieving, for he was one who owned much property.” Jesus turns to his disciples and says, “Truly I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God.” His disciples, knowing how difficult this was, asked, “Then who can be saved?” Jesus responds that, “with people, this was impossible, but with God all things were possible.”
Why is it so difficult for the rich to enter the Kingdom of Heaven? Is it covetousness and greed? I don’t think it was for this man per se, although that can be the cause for sure. I believe the cares of this life can choke a rich man’s hope in things to come and the hope promised to followers of Christ. When the cares of this life choke us, it also places a wrong trust in our material wealth (or perhaps just exposes what is already there) instead of trusting the Lord who provides. This is truly hard— how does a man put all of his trust in the Lord, not his possessions? It is easy to say we trust in the Lord while things are good, but turn up the heat, watch your bank account deplete and your family and bills grow, and you’ll feel it and know. The person who cavalierly says he trusts in the Lord does not understand this and should be warned. Nevertheless, Jesus says it is possible: “with God [it’s] possible.”
Peter asks Jesus what their reward will be for they left everything to follow him? Jesus says they will sit in Judgement on twelve thrones over Israel when the Son of Man (Daniel 7 prophecy should come to mind) sits on his throne. They, the Son of Man and the disciples, will judge all of the nation of Israel. They will inherit eternal life. Jesus then reiterates a concept that would be foreign to the Israelite and ancient, “whoever is first is last, and last is first.” Bear in mind the concepts of birth rights to the first born, and understand what Jesus is teaching is exactly the opposite. Although it is not mentioned here, recall the story of Jacob and Esau, and how the script (birth right to the first born) was flipped on its head. In the Kingdom, who are last are first. Those who are humbled are first.
Continuing His discussion after Peter asks what their reward will be for leaving everything and following Him, Jesus begins a parable with a landowner that went out early in the morning and hired laborers to work for him for one denarius (a day’s wage). He subsequently went out four other times throughout the day and hired more laborers. At the end of the day, he called up the laborers who had been working only for one hour and paid them a denarius. By the time he got to the first group, they expected more, but grumbled when they were paid one denarius. In response, the landowner said, “Friend I have done you no wrong…[1] did you not agree with your wage?.. [2] I can give my money to whom I wish… [3] Watch your envious eye…”
Jesus is making several points here. The landowner/ master can give his reward to whom he wants and in what quantity he wants. In the landowners field, he chooses to bestow generosity to the least to the greatest, the last to the first. That is his field. Lastly, the landowner’s reward is the same for the laborers who begin early in the morning, or late in the afternoon. There is no preference given in the landowner’s field and all of the workers have agreed to the wage. Likewise, the reward given to great men of faith who have championed the gospel all their life is the same as the drug addict, destitute, and morally bankrupt who bends his knee to God after living a life full of sin, misery and pain. The reward will be the same and the proud and the haughty will not accept this. The first is last and the last is first in the Kingdom of God and the master will reward as he sees fit.
As they are traveling to Jerusalem, Jesus tells His disciples that He will be delivered to the chief priests and scribes, and He will be handed over to be condemned over to the Gentiles who will mock, scourge and crucify Him, and He will be raised on the Third day. Not much is given of this discussion.
The mother of the sons of Zebedee comes to Jesus to humbly ask that her sons sit at the right and left hand of Jesus in His Kingdom. Jesus asks if they are able to drink his cup? Remember he just told them He would be delivered and crucified. They respond in the affirmative, but who knows if they really comprehended what the cup was he would drink? Otherwise, would they still say they could drink the same cup? Perhaps they too would wish that the cup would pass?
The apostles become indignant with them. Jesus responds to them, reiterating to them that His Kingdom is different. “Whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave, just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
As they are leaving Jericho (I believe still on their way to Jerusalem), two blind men call out to Jesus to be healed as he passes by. The crowd rebukes them. Jesus then shows all who are present, including His apostles, what His Kingdom is about and what it is serve. Having mercy and compassion of the two men, Jesus puts His hands on their eyes and heals them. Jesus teaches to leave your ambition at the door and humbly enter into service. Your life is in service to all others.
Jesus and His disciples are approaching Jerusalem. When they were at the mount of olives, he sent two of His disciples ahead to take a donkey for Jesus to ride into Jerusalem to fulfill the prophecy contained in Isaiah 62:11, which is the return of God’s glory in Zion. As he enters, crowds gather and rejoice, proclaiming Psalms.
Jesus enters the temple of the Lord and drives out all of those who were buying and selling in the Temple. They had made the house of the Lord a place of commerce and “a robbers den” instead of a place of worship and prayer. They had monetized the worship of the Lord and this shows were the hearts and minds of Israel was.
After this, many came to be healed by Jesus in the temple, but the High Priest and scribes became indignant because of the healing and the children shouting, “Hosanna to the Son of David.” Questioning Jesus (as they usually did) about what the children were saying, Jesus rebutted them by quoting Psalms 8:2. This again shows how corrupt Israel had become- the High Priest of the Lord and the scribes who devoted their lives to studying the Law were more concerned with Jesus healing and children proclaiming Psalms, than they were with merchants peddling and robbing Israel inside of the Temple of the Lord.
As Jesus is returning to the city in the morning, He comes across a fig tree that is bearing no fruit. Frustrated by this, he strikes the plant dead. No doubt the part concerning the fig tree has to do with faith, but why is this story here? I suspect that the fig tree represent's Israel’s current state- they are supposed to be the vine bearing fruit, yet they do not. Jesus came and brought judgement on the vine. I believe this passage is here to make the analogy of Israel who was not bearing fruit and who would be cursed and destroyed. Certainly he was making a point of faith. We would do well to head the warning, not just about our faith, but about what fruits we are bearing. The master does not appreciate the unfruitful.
Jesus enters into the temple and the chief priests and elders come up to Him and question Jesus, “By what authority are you doing these things, and who gave you this authority?” Jesus responds with a question of His own, “The baptism of John was from what source, from heaven or from men?”
At this point, I do not believe Jesus openly revealed himself as the Son of God to the chief priests or elders. Jesus’ question puts them in a tough spot and reveals they are more concerned with positions and standing with men than spiritual truth.
In the parable of the two sons a man asks his two sons to go work in the vineyard. One son says no, but regrets it and leaves to work, and the says yes, but does not go work the field. I believe Jesus’ point is there is a difference in action and lip service. The tax collectors and prostitutes are willing to change their lives because of the teachings of John, but the leader of Israel will not when they witness the power of Jesus.
In the later part of this chapter Jesus begins another parable, the Parable of the Landowner. A landowner plants a vineyard, builds walls and digs wine presses. He rents it out and goes on a journey. At harvest time he sends servants to collect the rent owed to him. The renters beat one servant, kill one, and stone another. Again, the landowner sends more servants to collect rent and they are killed. Finally he sends his son to collect rent believing they would spare his son; however, the son is killed too.
In this parable, God is the landowner, the servants are the prophets (including John who was beheaded), and the son is Jesus. The chief priests, scribes and elders are the vine-growers/ renters. They should be harvesting fruit for the landowner, but instead they are persecuting and killing the men the Lord is sending to them, and will kill the son.
The chief priests and elders understood Jesus’ parable and that they were the vine-growers, and they did not like to hear that the vineyard would be taken from them and “given to a people, producing the fruit of it.” Despite wanting too, they did not seize Jesus for fear of the people who considered Jesus a prophet. They valued their lives and standing over obedience and reverence for God. If they were truly believers, they would have taken action.
The rule of Gos is compared to a king who gave a wedding feast for his son and sent out his servants to call the guests, but they rejected the servants and the invitation. Again the king sent out his servants because everything was ready but the guess all rejected the second invitation— one went to his farm, another to his business and others abused and killed the servants. Enraged the king sent armies to destroy the cities. The king then cast a larger net by instructing his servants to invite everyone they could find, both good and evil.
Coming into the banquet, the king notices one who is not dressed appropriately and he casts him into outer darkness because “many are called, but few are chosen.”
This parable appears to be the story of Israel. God sent prophets to the erring Israel, but they did not head the prophets. Again he called and they did not listen, some even abused and killed the prophets. So God called everyone, not just Israel, or the honored guests, but the beggars, sinners, and (eventually) the gentiles. But not everyone who is called heads the invitation, for many are called, but few are chosen. Some will be rejected by God.
In the next portion of the chapter, the Pharisees try to trap Jesus by asking Jesus about the poll tax. The poll tax was levied by Romans and was controversial. Often, the Jews were in some sort of rebellion against Rome. If Jesus said, “don’t pay the tax,” he would have no doubt been delivered to the Romans for treason. If he said, “pay it,” he could have been alienated by the Jews who opposed the tax.
Jesus responds, “render into Cesar the things of Cesar, and unto God the things that are Gods.” He cuts the question down the middle. I think the point of Jesus answer is to say that God’s kingdom is not of this world. Cesar’s kingdom, which representative of the coin bearing his image, is here on earth and they are subject to it. But God’s dominion is over all of it and he must be given what is His— our devotion, our lives, our love— regardless of what king’s image is on our coins. This passage cools my rebellious nature against the little kings of this earth…
Now we see the sadducees testing Jesus. They raise a hypothetical wherein seven brothers each die without offspring having all married the same women to satisfy the Law of Moses regarding inheritance and offspring (Duet. 25:5). This question is not meant to be a deep philosophical question, but rather a modern question much like an atheist would pose— Is God able to create a rock so heavy he cannot move it? Simply, the question poses a scenario that the questioner does not believe to be true. The sadducees did not believe in a resurrection, angels, etc.
Jesus responds that they do not understand the resurrection or the power of God. I am not certain I completely understand Jesus’ response but it seems Jesus is saying resurrection does not operate under the earthly/ physical constraints we are burdened by, it is spiritual. Further, the resurrection is not death, but rather life (God is not the God of the dead but of the living). Whatever point Jesus was making it silenced the Sadducees.
The Pharisees then decide to take their shot at the teacher asking which is the greatest commandment? Jesus responds that, “you shall love your God with all your heart, and your soul and with all your mind.” God wants you! He wants your love and He is a jealous God. Your heart must be His like a husbands and wife gives their hearts to each other. The second command is like it— “you shall love your neighbor as yourself.” All of the law and prophets hang on these two principles. To love God and our neighbors is the most important in our lives. This is our pursuit, our aim, our lives. To think on this and to act on it is truly humbling if we consider the totality of the two. Mere lip service diminishes the remarkable power of these two commands.
The later question of Jesus regarding whose son the Christ is interesting, but I’d need independent study to make sense of it (so that is to say, I’ll deal with it another day).
In what appears to be the same conversation as in Chapter 22, or perhaps shortly after, Jesus begins to take the Pharisees to task. He says they have seated themselves in the seat of Moses and given themselves preeminence of greatness like Moses. On one hand Jesus compliments saying do what they say, but then says do not do what they do, for they are guilty of hypocrisy. They seek the glory, prestige and honor of men. They seat themselves as the most important “but the greatest among you shall be your servant. Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.” But woe to you scribes & Pharisees, hypocrites who:
You shut off the Kingdom of God for you and everyone else;
You devour widow’s houses and for pretense make long prayers;
You travel the world to make proselytes (convert gentiles) but you make that person as much a son of hell as you;
You blind guides, you make rules to swear by the temple or its gold in order to break your oath;
You tithe spices but neglect more important promises of the law such as justice, mercy and faithfulness— you strain out a gnat and swallow a camel;
You clean the outside of the cup but the inside is filthy;
You are whitewashed tombs filled with dead men’s bones; and
You build the tombs of the prophets and adorn monuments of the righteous, yet their blood is on your hands (likely a metaphor instead of transmission of sin from father to son). The point being they are no different from their fathers who murdered the prophets and the vindication of the prophets will be borne upon “this generation.” I believe Jesus is saying that specific generation will see judgement for the righteous blood they shed.
Here, Jesus slips in a condemnation and judgement language against Jerusalem as he laments over the city the that kills the prophets and stones those sent to save her. Jesus longs to protect Jerusalem from the fate the awaits her like a hen gathers her chicks to protect them under her wing, but their house is being left desolate. The salvation through the Lord’s lovingkindness in Psalm 118 which Jesus recites v.26 is only for those “who fear the Lord.” Jesus recites Psalm 118 several times so I need to dive deeper into the Psalm some time (and for another day).
Shortly after Jesus laments over Jerusalem and while they are coming out of the temple, His disciples point out the temple buildings marveling at them. Jesus then tells them that “not one stone will be left.” Perhaps disturbed by what Jesus said, the disciples later ask Him, “when will these things happen, and what will be the times of your coming, and of the end of the age?”
There is an argument that those questions have very distinct times (a time per question so three in total)— the first question pertains to the destruction of the temple, the second is the return of Christ, and the third the end of the age. The first happened (70 AD) and the last two have not happened but will happen when the world is destroyed (it is argued).
I believe Jesus answers the questions in vs. 4-14, then expands further in subsequent versus. I also believe that Jesus’ answers have already happened with God’s judgement of Israel in 70 AD. Jesus warns of false prophets, of rumors of wars, but those are not the end. Nation will rise up against nation, kingdom against kingdom, famines and earthquakes, but those are merely birth pangs. Then comes the tribulations, the hatred and murder, many will fall away, many false prophets will rise, lawlessness will increase, and love will grow cold. But the one who endures will be saved. The gospel will go out— and then the end will come…
Within those prophecies of Jesus, the whole of those questions was answered, beginning with the false prophets and ending with “and then the end will come.” If these questions have to be separate events, I argue they could have all been satisfied with the destruction of the temple and God’s judgment on the Jews. My suggestion is to lay aside all preconceived ideas of what you ave been told about the “end” and Jesus’ coming, and focus solely on the context of the scripture before you are tempted to ping pong between scriptures else where. Next is to study the OT references. Jesus’ answers can only be understood through God’s revealed word, specifically what began in Genesis through this recorded point in time. Next is to compare parallel scriptures, individually, then collectively. I believe this supports my opinion more than it detracts. Last, is to expand our view to what the apostles wrote and interpreted what Jesus was saying (and not before)! We read what was recorded of Jesus’ preaching then expand outward— not the other way around. This is the proper way to study an ancient text and our Bibles. Resist the ping pong!
Jesus continues the discussion, he says, “when you see the abomination of desolation…” he is directly talking about Daniel’s prophecy in Daniel 9:27, and he telling the audience “you will see this.” The abomination of desolation is in interesting passage I’ll have to get into another time, but it is the prophecy of the destruction of the temple, and a soon to be destruction of Jerusalem. Jesus is saying when you see this, know that the coming destruction is at the doorsteps.
Jesus then says when you recognize the signs you need to flee to the mountains immediately. Everyone and everything that stays will be destroyed. I believe the impending disaster was the Romans. Jesus goes on saying there will be many false prophets— do not believe them!
Historically, the Romans occupied the lands and ruled over the Jews at this point in Jewish and world history. This is coming from my memory (which has failed me once or twice) but two significant things happened that I think Daniel 9 could have alluded to: first, Nero attempted to put a statue of himself in the temple. Second, after that incident, a Roman soldier exposed himself to the temple. This second event likely is not the Daniel prophecy; however, the Jews killed the soldier and the situation quickly spiraled out of control resulting in the rebellion, the start of the Jewish War, and ultimately the complete destruction of the Jews. Josephus’ writings contain a wealth of knowledge and history about these events (although he is incredibly biased).
There are many interpretations of Matthew 24, and I believe any interpretation that does directly implicate the destruction of the temple and Jews at least partially, is patently false. Most interpretations argue the first part of the chapter pertains to the destruction of the Jews; however, the later parts do not. It has been argued that vs. 36 is a transition from the judgement of the Jews to the end of the world (a great apocalypse where the earth is completely destroyed by God in judgement). I do not believe it is.
In vs. 29, it reads, “but immediately after the tribulation of those days,” referring to the foregoing destruction of the Jews. The next words of Jesus quote many Old Testament prophecies of destruction and judgment. For now I am putting these aside, but they do deserve a deep study. He then says, “Son of Man (Daniel 7!) will return in the sky…” Interestingly, Josephus records that at the eve of the fall of Jerusalem’s defenses, the inhabitants saw and heard armies arrayed in the sky. They thought they were there to deliver them, but they were there to execute judgement. It’s an interesting tidbit from Josephus, but it is chilling just how much what Josephus recorded in the very last days match descriptions of what Jesus said. This does not necessarily prove anything other than to say another historical, secular, document recorded something similar. After all, Josephus betrayed his countrymen in order to survive the Roman armies.
Holding to my position, I have not come to a sufficient understanding of the gathering of the elect, other than Josephus also records that Christians fled to the mountains when Rome’s armies were approaching. This is speculation that ultimately cannot be proven.
As vs. 32 goes on, Jesus says a fig tree becomes tender when its fruit is ready, so too will be the signs of the foregoing. When you see them, know that He is right at the door. He then says, “this generation will not pass away” until these things happen. “Heaven and earth will pass away (I don’t understand that part) but His words will not. (If we believe Jesus is the Son of God and spoke truth, then I’d want to take the position His words literally say to be so…) Because Jesus says this generation will not pass away before the temple is destroyed, I believe that my above punt about the gathering up of the elect has to be contained within this judgement because they are subsequent in timing and of the same events.
I have seen a very confusing arguments by Christians that takes these foregoing scriptures and ping pong back and forth between two different judgements—the judgement of the Jews and the judgement of the world (excluding the v. 36 transition that most Christians believe below). It is incredibly confusing and hard to contextually follow in my opinion, and I do not believe the “master teacher” would teach in this fashion. I believe a contextual reading of the foregoing scriptures (those before v. 36) leave no other explanation than Jesus is dealing directly with the destruction of the temple and the Jews. Luckily, the “ping pong judgements” appear to be a very minority (albeit confusing) belief.
Jesus continues, “But of that day and hour no one knows. not even the angels… nor the son, but the father alone.” Jesus is saying he does not know specifically when Judgement of Israel will take place, only the father. The coming judgement will be like the days of Noah- no one listened and when the waters came, it was too late. So too will it be for “this” generation. In my belief, the context of this versus has not changed from prior and subsequent scriptures. Jesus is still discussing the same judgement.
Jesus then re-iterates in vs. 42 to be on alert, “for you do not know when the Lord is coming.” He compares His return to a thief in the night— the homeowner does not know when the thief will come, for if he did, surely he would have tried to stop it? He goes into another analogy of a salve in charge of his masters house while the master is away. In this analogy, there is a faithful slave who takes care of his master’s house while the master is away. There is also an unfaithful slave who beats the other servants and eats and drinks with drunkards as if the master will not return. They both know the master will return yet they do the opposite thing while the master is away. The faithful slave is blessed and the evil slave is cut to pieces.
It is assumed by many that there is a transition in vs. 36 by Jesus from the judgement of Israel, to the judgement of the world and Jesus’ return. They argue that the “but” in the sentence is the contrast of two judgements. They would say that everything prior to vs. 36, or almost everything prior, concerns the judgment of Israel. Everything from vs. 36 onward concerns the judgement of the whole world and the second coming of the Christ. I do not believe this. I instead conjecture that vs. 36 is a contrast between the coming judgement and the timing of the “fig tree” parable and the hour of the Son of Man’s return. He is saying— “look for the signs as you would the ripening of a fig tree, but know that only God knows the hour of the coming judgment. The contrasting “but” in vs. 36 deals with time, not two separate events.
Furthermore, the context of this passage is still within the same discussion of the destruction of the temple and the Jews, as evidenced by Jesus’ use of the “Son of Man" (same use and context as Daniel 7 prophecy). Additionally, if everything after the “vs. 36 but” is the destruction of the Earth, why are people left in vs. 40-41? If that is metaphorical, what purpose does that serve to say “the entire world will be destroyed and everyone in it, but some will be left.” I can think of no purpose…
Jesus continues His discussion of the judgement and the time of it’s coming. He says the rule of God is like ten virgins who took their lamp and went out to meet the bridegroom. Five of them were wise and brought extra oil for their lamps because they did not know when the bridegroom would return and five did not. When the bridegroom approached, the five foolish virgins asked for oil from the other five, but were told no because there was not enough oil for all ten. So the five foolish virgins left to get more oil but when they returned, they were too late and the bridegroom denied their entry.
“Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.”
This is another parable in which Jesus is warning His disciples to always be prepared. This one appears to be simple enough and straightforward. Be prepared! I do not think Jesus is speaking of a second judgement though. He again says “Son of Man” which is Daniel 7 prophecy of the judgement of the Israelites. Contextually this fits with the same discussion. It could be argued that he is borrowing this motif but I am not convinced.
Moving into the parable of the talents. This parable is another parable I think could have many applications, and I do not grasp its full weight. I’ll do my best to take bites out of it.
The parable has a master who entrusts His slaves with his possessions and leaves on a journey. He leaves them with talents (large sums of money), each to his own ability. One he gives five talents, one he gives two, and one he gives one talent. A talent was worth 15 years wages to a laborer. The first two slaves traded and each one of them doubled their masters money, but the one talent man was fearful and buried his talent. The master returned and called his slaves.
The slave who was given five talents earned his master five more talents. The slave given two talents earned his master two more talents. The master said to these slaves, “well done good and faithful servants. You were faithful with a few things. I will put you in charge of many things; enter into the joy of your master.”
These slaves were given unto their ability and produced, earning their master double what they were entrusted with. They were rewarded for their labor and “enter[ed] into the joy of [their] master.” I am not sure on how much emphasis to make of the reward versus the general points of the parable, other than there is a reward for the faithful servant who labors for the master.
But the one talent slave buried his talent. He told his master, “master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. And I was afraid and went away and hid your talent in the ground. See you have what is yours.”
In response, the master called him a wicked and lazy slave. His slave’s job was to serve the master and result in a net positive to the master. At the very least he could have deposited the money to earn interest, but he buried it and waited for the master. The talent was taken away and given to the ten talent slave and the one talent slave was thrown into outer darkness.
What is difficult about this parable (for me) is how much emphasis to place on overall themes versus specific themes and takeaways. The overall themes focus on the master/servant relationship, the law of plenty (i.e. more to those who have more), reward for the productive servant vs. punishment for the lazy servant, etc. But in the context of judgement in vs. 25, perhaps Jesus is saying you should be prepared for the master’s (bridegroom) and the master/bridegroom better find you laboring for Him earning him a profit.
Continuing His discussion of judgement, Jesus starts off saying the Son of Man comes in His glory with the angels with Him to sit at His Throne. To intentionally beat this dead horse, Daniel 7 prophecy (maybe you start to get how strongly I feel about this) is the Son of Man being presented to the Ancient of Days and taking a seat at His right hand to judge Israel and establish and everlasting throne and kingdom. This has to be understood through that lens!
Jesus goes on to say He will separate the sheep from the goats. The sheep will be at His right hand and the goats on His left. The sheep on His right hand will inherent the Kingdom prepared for them since the foundation of the world was set. They are those who fed the hungry, gave drink to the thirsty, took care of the foreigner, clothed the naked, took care of the sick and visited the imprisoned. The goats are those who did not and they are sent to everlasting torment while the sheep are sent to an eternal kingdom prepared for them.
So what does this all mean? I believe Jesus was prophesying the destruction of Israel and the coming of His Kingdom. At no point does Jesus break to another judgement and Jesus is not talking to you or me. On the heals of dealing with the corrupt leaders of Israel, and after taking the opportunity to teach His disciples concerning the destruction of the temple, He is addressing their understanding of the coming of the Son of Man and the end of the age. He is telling them “this generation” will witness it. I believe the parallel accounts in Mark and Luke will support my thesis even more (which I will eventually get to). No doubt the leaders of Israel are the goats, and the followers of Christ are His sheep.
If you are new to these concepts your head is no doubt filling up with fear, doubt, and many, many more questions: “What about the end of the world? What about my soul? Wont there be an apocalypse? How do I know I am saved?” The questions will never stop, but I believe the Bible teaches much on judgement, the eternity of the soul, rest and reprieve of the saints, heaven and oneness in God’s presence. Perhaps things are different from what we were taught? We acknowledge that we can be wrong, even wrongly taught for centuries, yet tell someone that Jesus foretold the destruction of Israel in Ch. 24 and Ch. 25 of Matthew and you might be branded as a heretic and “stealing the hope of Christians.” I implore the reader (if there ever is one) to be open to the possibility that judgement in the gospels is not entirely the same as it has been taught. Judgement can both be physical and spiritual, metaphorical and literal. My suggestion is to take each question at a time, but read scripture within context. It should expand our lens which we view the Bible as a whole. Also, understand that you will never have complete understanding and be comfortable with that. Some questions may take a long time and possibly never be fully answered. I think that is part of the great mystery.
Jesus finishes what I would call the high mark of His teachings, turns to His disciples and tells them He would be handed over to the chief priests and elders to be crucified. The spiritual leaders, most powerful, and “holiest” men of Israel plot in secret how they will by stealth, kill Jesus. It should serve as a grave warning the power of evil one to twist and distort spiritual leaders to be sons of Satan. See how the “holy” men of Israel plotted to kill, and take note that we are not better, or less susceptible of doing wicked and evil things, thinking we are doing the Lord’s work.
Jesus then travels to Bethany with His disciples and in the house of Simon the Leper, a woman comes with a very expensive vial of perfume and begins to wash Jesus. Mark would record that she was rebuked by Jesus’ apostles in Ch. 14, but Jesus defends her saying she has done a good thing by preparing His body for burial and what she has done will be recorded in memory of her (and it has). What legacy will you ultimately leave behind?
Judas, being a greedy man, goes to the chief priests and asks them what they will give him if he betrays Jesus. They give 30 pieces of silver, a price for a common slave. I have wondered if Judas filly comprehended what was going to take place and if Jesus could actually be captured, tried and crucified? It does stand to reason that perhaps Judas thought Jesus would simply slip away like previous times that men tried to take him. Or maybe it was done as he foresaw.
Jesus instructs His disciples to travel into what I presume to be Jerusalem and find a certain man to use his house to prepare and eat the passover meal. As they recline at the house, Jesus tells them that one of them will betray him. They one by one ask if it is them. I wonder what went through Judas’ mind when he heard this and when Jesus acknowledged it was him? “Surely, if Jesus knows I have spoken to the chief priests and have been paid to deliver him that he will escape?” That is just speculation on my part.
Jesus and His disciples then take the Lord’s supper. He passes the unleavened bread and commands them to eat after giving thanks. Likewise, He gives thanks after taking a cup filled with “the fruit of the vine” and drinks. The bread represents His body and the cup his blood, which will be poured out for many for the forgiveness of sins. He then tells His disciples that this is the last passover meal until the day when He drinks it new with them in His father’s Kingdom.
After instituting and taking the Lord’s Supper, the disciples pick up their tambourines and electric harps and Peter jumps on the laser lights and fog machine as they jam out. That’s a joke, they sing a hymn before they left for the Mount of Olives. There was no high production, no rock band, just them singing.
Jesus then tells that before the night is over they would fall away. Peter emphatically says he will not as Peter often did. Jesus emphasizes that even Peter will deny him after the rooster rows three times. When Peter does deny Christ, I imagine it was would hit heavy on his heart.
Jesus then takes Peter and the sons of Zebedee into the Garden of Gethsemane to pray. He asks his disciples to sit a ways off and watch and pray. What distress Jesus must have been under— “grieved to the point of death.” How would you act if you knew your appointed time to die was approaching? Jesus asks the Lord that the cup pass from Him, if possible. The “cup” harkens back to Jesus’ response to the Zebedee brother’s mother: “are they able to drink the cup I drink?” (Matt. 20:20-23). Jesus then asks that his father’s will be done. This is are hard thing to do… What if we do not like it?
Jesus returns to His disciples to find them asleep. Jesus warns, “So you men could not keep watch and pray that you may not enter into temptation; the spirit is willing, but the flesh is weak.” Is this not how these things go? We are asleep, not aware, not watching and praying. Then comes temptation to strike us between the eyes. We know the right thing but our flesh fails us. Let us hope and pray we will always be watchful and pray for temptation and sin are always lurking around the corner and it’s desire is us.
Jesus leaves them again and prays, “My father, if this cannot pass away unless I drink it, Your will be done.” This is humbling to think on. Again Jesus returns to His disciples sleeping. He leaves them again, but will once again find them asleep when he returns. As he approaches the them the third time, I picture a softer, somber and resolute Jesus returning to them. “Are you still asleep? Behold the hour is at hand…”
Even Jesus struggles with God’s will. We see him wrestle with the suffering He knew was coming. We see His petitions to God. But we also see how He accepts God’s will (and how we must). Resolute. We also need to heed Jesus’ warning— keep watch and pray, lest we be led into temptation. Sin is always knocking at the door and the opportunity to deny Jesus always present. Be ever aware, ever watchful and pray. During the trials, accept the cup.
While Jesus is still speaking with His disciples at the Garden of Gethsemane, Judas approaches with a large crowd armed with swords and clubs. Judas gives Jesus a kiss of betrayal, a sign to the mob of the man they were sent to arrest. It must have been difficult for both the betrayed and the betrayer.
Jesus’ Disciple (Peter) takes out his sword and strikes an ear cutting it off. Jesus commands Him to put his sword away because scripture must be fulfilled. “All who take up the sword, die by the sword. Sobering thought.
Jesus is initially brought before Caiaphas, the high priest. Peter follows at a distance. Caiaphas and the council sought after false witnesses in order to condemn Jesus to death, but they have difficulty finding someone who could testify against him. Finally two witnesses come forward and testify that Jesus said he could destroy the temple and rebuild it in three days. Jesus kept silent in the questioning.
Finally Caiaphas asks, “tell whether you are the Christ, the son of God?” Jesus responds, “you have said it yourself…,” affirming what Caiaphas asserted. Caiaphas tore his cloths and accused Jesus of blasphemy. The Jews then beat Him. There is a line of thinking amongst unbelievers that Jesus never claimed to the Son of God in Matthew. This would false though, and fails to understand what “Son of Man” prophecies mean. Furthermore, Jesus was delivered to the Romans to be crucified because He claimed to be Christ.
This account various between the Gospels, but Peter denies Jesus three times. Twice it was servant girls and the third time a bystander. On the third time, a rooster crowed, and Peter remembered what Jesus said and Peter wept bitterly. The guilt and shame he felt must have been immense.
The next morning the chief priests and elders conferred together and decide to put Jesus to death. It is important to remember that this was to satisfy prophecy and a permanent sacrifice— not just some and luck or poor fate. Under Roman law, the Jews could not put a man to death, so they handed Jesus over to Pontius Pilate, the Roman governor of Judea.
Judas, now seeing Jesus’ fate, became very remorseful. Perhaps Judas thought Jesus would escape? I think this is probable line of thinking: “Jesus has always escaped them and I might as well make a little money. After all, what is the harm?” Judas tries to return the blood money, but the priests would not take it back, so he throws it onto the floor of the temple. In the end Judas hangs himself. What a sad fate of one of Jesus’ chosen disciples and excellent example of what we all can become if we allow sin to reign over us.
As Jesus stands before Pilate, He is silent. Pilate asks if He is the King of the Jews, and Jesus responds, “It is as you say.” As is custom, Pilate offered to release one prisoner, Barabas, a “notorious” prisoner, or Jesus. The text says Pilate knew that Jesus was a righteous man. The bit about Pilate’s wife having dreams is very interesting. Now as Pilate gave the Jews a choice, to chief priests and elders woke the crowd up into a frenzy, demanding that Barabas be released and Jesus crucified. Pilate made a feeble attempt to reason with the them; however, the crowd was starting to riot. (Side note: This is an excellent example of mob behavior. You see agitation by a small group to work up the mob, and then it starts turning violent and unpredictable- especially in this time and context between Roman rule over Jewish society. If you are in a mob, you’re probably fodder for someone’s ploy, and in any event, just wrong.)
Pilate washes his hands and walks away. Responding to Pilate’s remarks about innocent blood, the crowd responds, “His blood shall be on us and our children.” Little did they know (or perhaps they should have since Jesus told them!) that God was dropping the hammer of judgement and these people and their children were going to pay with their blood when Roman armies came.
The Son of God was scourged, beaten and mocked by the Roman soldiers holding Him captive.
Matthew is rather quick on the crucifixion itself. Here they lead him to a place called Golgotha, place of the skull. They press a man in service to help cary the cross. They crucify Him and cast lots for His garments. They hang a sign over His head that reads “This is Jesus the King of the Jews.” Other accounts will attribute this to Pilate hanging the sign. Overall, Mathew is more favorable towards Pilate. Matthew says both robbers were insulting Jesus, whereas other accounts will say one robber was insulting while another robber rebuked him. Whichever account we read, it does appear most, the guards, the chief priests, elders and onlookers, were mocking Jesus.
On the sixth hour Jesus cried out loud and gave up the spirit. Immediately the veil of the temple was torn in two signifying that God was no longer there. The earth shook and many saints rose from their graves. It seems they may have rose from the dead at His resurrection, and not at His death. Matthew records that the Centurion and the guards, after seeing these things, proclaim Jesus to be the Son of God.
A rich man, Joseph of Arimathea, who was a follower of Christ petitioned and was granted the right to bury Jesus in a new grave and a rock was set to seal the tomb. We are told that guards were stationed.
Mathew’s Gospel put little emphasis and detail after Christ’s crucifixion. It appears his focus was the living Son of Man. Other gospel writers spend more time after the crucifixion, but not Matthew. Jesus had to rise again so it does seem off to only devote sixteen versus, but here it is.
After the Sabbath and as dawn is rising, Mary Magdalene and the other Marry come to the grave of Jesus to look at it. We are told there is a big earthquake as an angel descends and the stone sealing the tomb is rolled away. The angel proclaims that Jesus has risen from the dead and that He is going ahead of you into Galilee. Jesus meets both of the Marry’s on the way and reports he will see them again in Galilee.
We are told that the guards report all that happened and are paid to keep quit. Under Roman law a guard is put to death if his prisoners escapes. Not sure about the prisoners that were dead and then risen…
Jesus meets His disciples the mountain in Galilee. This account differs from other accounts. In Jewish tradition, the “facts” or rather facts that are not deemed to be pertinent to the story are not important. Jesus then commissions His disciples to go unto all of the world and make disciples. Jesus’ last words, “I am with you always, even to the end of the age,” are interesting. The word Jesus uses here is “aion",” which means “an age, era, signifies a period of indefinite duration, or time viewed in relation to what takes place in the period.” (Vines)
Vines further says the the “word should not be rendered literally,” but rather with “ a sense of indefinite time…” and that it is often wrongly translated “world.” To continue beating this pet dead horse of mine, I do not believe Jesus meant “the end of the world” as many, if not most, believe this passage, and others, as saying. He would have used a different word and especially not that word. One would say the “end of the age” simply means an indefinite amount of time that will culminate in the destruction of the world. I just can’t see it in the context of Jesus’ discussions on the topic.
What I do know is this seems to be some of Jesus’ last words of encouragement to His disciples before He departs. Many of them will die terrible deaths defending and spreading the gospel and believe these words would have echoed in their ears in their final moments on this earth. This is both humbling as it is up lifting. “I am with you always, even to the end of the age.”
