Risen and Ruling: Matthew 28

In Summary:

Getting to Matthew 28 marks the closing words of the Gospel of Matthew. Whatever else Matthew may have written, we do not have any of it. There may be other writings from the first century that should be attributed to him, but we do not find them in the canon of Scripture. He finishes with two major components: the Resurrection and the Great Commission.

As is often the case in the telling of history, crucial events can be told with a minimum of words. Much more is said of Mary’s interactions at the tomb of Jesus than is said of His resurrection. Matthew’s presentation of the Resurrection is not structured to persuade the reader of its occurrence. He writes to show the effect of its reality.

An important part of the Resurrection narrative are the witnesses. First, the news is given to the women who came to the tomb. In an era when women’s testimony was not worth much (based on what I’ve heard repeated in many New Testament classes), that Jesus entrusted this knowledge to women is worth noting. At the least, it should remind us that knowing the truth is the first qualification for someone to speak the truth. Mary Magdalene knew the truth and so had the ability to tell others. She should not have been expected to wait for someone else with a better pedigree.

Second, note that the religious leaders and guards, who should have been trustworthy, are not. They know the truth and hide the truth. The guards might be excusable, but the religious leadership has eyewitness testimony to the reality. And choose to ignore it. Trustworthiness only matters if you are willing to listen. The religious leaders did not want the truth, they wanted a story.

Then there is the Great Commission. Jesus gives the disciples a closing command to carry out, and it is one that has no ending point.

In Focus:

Taking the Great Commission, Matthew 28:18-20, into focus, let us consider three major points in focus here.

First, the opening line tells us that Jesus spoke of His authority. The King is issuing a command here, and the King’s words are binding. Further, He addresses His authority. It is His, and no one else’s.

Second, the next verse gives us the scope of His commission. The command requires effort, “Go,” and has “all nations” as its end point. A great deal of emphasis is laid on the idea of “nations” as “ethnic groups” these days, but it is worth noting that the disciples would have assumed that. They were all subject to the Roman Empire, but none of them considered themselves “Romans.” It would have followed that an earthly political unit was not the focus of these commands.

Third, the last verse gives the time frame for His work. He promises His presence “unto the end of the age.” That covers all the times that we might be concerned with, does it not? Further, since the time frame is not short, Jesus commands that all He taught be passed on. Not just a few snippets. It will take the fullness of His Words and His presence to carry His followers through to the end of the age.

This is the commission given by the Risen and Ruling King.

In Practice:

First, perhaps, we should get a right definition of “commission.” It’s not a percentage of a sale. It’s the charge for the King to accomplish something. A commission is different from a command in this way: a command is about specific behavior while a commission is about a goal. A command says not to run a red light. A commission says to travel to a location. Further, a command might say to go to the store and buy hamburgers. A commission says to prepare a feast.

There is latitude in a commission, provided it is accomplished within the confines of known commands and reflects the character of the commissioner. In this case, it must reflect the character of the Risen King. Being a commission does not make it optional, but instead, leaves it to us to determine the best way to accomplish it in light of the commands and character of the King. For example, telegraphs helped carry out the commission at one point but now are not much help. Sailing ships aided at one point where now, often, aircraft supply. Being commissioned to accomplish the task enables us to apply wisdom and knowledge. Of course, that requires that we acquire wisdom and knowledge.

Now, on to the rest: authority for the Great Commission reminds us that our orders come from our King. If our earthly rulers are impeding our work on the Great Commission, then we must cast off that authority. No President, Premier, or Potentate may stop us—they may force an adaptation of methodology. But that is not the same. We obey the Risen and Ruling King.

Second, the scope of the Great Commission reminds us that Jesus draws no geographic or ethnographic borders on His kingdom. We seem to draw them around our churches and our work to spread the Gospel, but the Risen and Ruling King rules over all. Let the borders we draw around our faith reflect His borders.

Finally, the time frame of the Great Commission reminds us that we will work until the King returns triumphantly. While the times may change around us, our commission does not change with the times. It may be “too late” for some cultures or “too early” for others, but the time frame is not set by sociologists or missiologists or pastors. It is set by the Risen and Ruling King who has promised His support to the end of the age. Because we ought to need it. There comes no point where we live without Him, and certainly no point where we can be effective without Him.

In Nerdiness: 

Well, the body went long but we still have to get nerdy together.

First, this is Matthew’s only canonical book. I have not seen any major suggestions of Matthew as the author of Hebrews, which surprises me. After all, Matthew uses a lot of Old Testament references. Hebrews uses a lot of Old Testament references. I know the writing style is different, but still, there seems a possibility. Somebody working on a New Testament Ph.D. should look into that.

Second, Matthew explains one of the earliest arguments against the Resurrection when he points out the guards being bribed into lying. It makes me suspect that at least one of those guards came to faith in Christ and told Matthew the truth.

Third, a fun challenge is harmonizing the accounts of what happened on Resurrection Day. Have fun charting that!

The King: Matthew 27

In Summary:

In truth, Matthew 27 deserves about a half-dozen thoughts to deal with. This chapter gives us Judas and his recognition of failure. From Matthew 27:1-4, some have inferred that Judas had hoped his betrayal of Jesus would turn out differently. That is an entirely different discussion than we’ll have here—the text does not supply any greater motive than financial. That turns out to not be enough, for Judas recognizes that he has a hand in condemning an innocent man for profit.

Yes, there’s a principle there about profiting off the death of the innocent. What exactly expanded your 401(k)?

Then we have the Roman trials of Jesus. The Jewish trials were held in the nighttime and are recorded in Matthew 26. It is worth noting that the Jewish leadership did not wake up the Romans with their demands but waited until an opportune moment to involve Pilate. Also worth noticing here is that Matthew does not record the Pilate shipping Jesus over to Herod and then Herod shipping Him back. That detail is only in Luke 23.

The chapter wraps with some of the details of the crucifixion of Jesus. The original readers of Matthew would have known the mechanics of this execution method—in the same way that those of us in recent American life need no added explanation of what “Give him the chair!” would mean for an execution. (This even though I think there are no remaining states using the electric chair as an execution method.)

While Jesus is on the Cross, we see that He is mocked and taunted. This was normal because the slow public execution was meant to also humiliate. He was mocked for what He had said. He was mocked for what He was not doing. Then darkness fell, the veil of the Temple is torn, and a centurion realizes that something very important just happened.

The chapter closes with the Son of God laid in a gifted tomb, soldiers keeping Him as locked up as they possibly could. (Can you imagine that orders package? “Lucius, go, make sure this Jesus guy doesn’t come back to life and get out of the tomb.” “Surely, you can’t be serious! If He comes back to life, you think we can get Him to stay in the tomb?” “The name is Surius, not Shirley. And I’m dead serious.”)

In Focus:

For a focal verse, take a look at Matthew 2:2. Really. The Magi arrive in Jerusalem some 30 years prior to Matthew 27 and ask about the King of the Jews. Then take a look at Matthew 27:11. Jesus only answers one question during His trial before Pilate.

One.

It was this: “Are you the King of the Jews?”

Look at Matthew 27:29. And Matthew 27:37. And Matthew 27:42.

Matthew’s recounting of the Gospel of the Kingdom of God comes to its fullness here. Jesus is the King. And this is how the world treated the King. One betrayed Him. One denied Him. Dozens fled Him, hundreds shouted, “Crucify!”

If Jesus were only a normal king, the story would end here. As with so many other stories, the next page would tell of who became the king next. But that’s not what happens because Jesus is no ordinary king. His Kingdom is not of this earth or restricted to it, but He is above all things. Including death.

In Practice:

Unfortunately, we must remind ourselves that, had we been in the crowd, we probably would have yelled “CRUCIFY!” with them. Or we might have betrayed the Lord Jesus instead of Judas. Perhaps we simply would have been like Pilate and washed our hands at getting involved.

Instead, let us take this as our commitment: the King will not have suffered for us in vain. We will follow the example of Simon of Cyrene and carry the cross. Not literally—that would be unnecessary. Instead, let us carry the message of the cross to the world. Let us be like Joseph of Arimathea and come out of the darkness and follow fully in public. Let us weep over the cost of our sin.

And let us tell the world that the One who was King then is still King today!

In Nerdiness: 

1. Simon of Cyrene is from Libya. It is most likely that he is African—though he could have been a Jewish settler. Either way, he’s either Middle Eastern or African. Remember that.

2. The splitting of the rocks in v. 51 tells us that the creation did not care for the Creator’s suffering.

3. V. 52-53 is a strange story. I don’t know quite what else to say about it. Strange.

4. V. 54 could be translated as “Truly, this was a son of the gods.” It all depends on whether or not the centurion is amazed but unchanged or becomes a follower of Christ.

5. I do not understand putting a seal on the grave. Why not a local animal instead of some aquatic critter? Did they have a beach ball for it to play with? Was it a harp seal?

A Long Night: Matthew 26

In Summary:

Matthew 26 is the longest chapter in the book of Matthew. As such, fitting it into a single blog post will require overlooking a few parts. Even the summary will be a bit more summary than we normally get to. Matthew 26 opens with the news of a clear plot to kill Jesus by the chief priests and elders of Israel. Worth noting is this: their plan is to wait until after the festival, in this case, Passover.

Prior to the Passover, Jesus is in Bethany and is anointed for burial beforehand. The other Gospel accounts tell us that this is Mary, the sister of Martha. There is a rebuke of the expense, but Jesus highlights that her devotion is laudable. His response is that the poor will always be around—but He, incarnate, will not. That should not be taken as instruction that we should ignore the poor to build buildings.

After the anointing, Jesus and the Apostles prepare and celebrate the Passover, instituting the Lord’s Supper. From there, they go to the Garden for prayer. At this point, Judas brings the arresting forces into the Garden of Gethsemane. Jesus is arrested through his betrayal.

Matthew then recounts the trials of Jesus. Most of which were not quite legal under the codes of the time and all of which were unfair. Any trial that starts off with a plan to kill the defendant cannot possibly be fair. In the midst of this, Peter shows his true colors. He is asked about his association with Jesus and denies it with all his being. Peter is made of the same stuff we all are: apart from the power of God, he’ll save his skin every time.

In Focus:

Let us put the Passover and the first Lord’s Supper into focus. The common reference to this event is the Last Supper, and as such is depicted in much of art and history. Jesus and His disciples, which at the least includes the Twelve Apostles and may include more, sit down to remember the deliverance of the people of Israel from slavery in Egypt. They take the time to go through the same remembrance ceremonies that the Israelites have done for fifteen hundred years.

During the supper, Jesus points out that one of them will betray Him. He does not tell them at first which one it is, and their response is telling. While Peter had, earlier, declared he would die for Jesus, he does not make such a declaration here. All of the disciples wonder if they could be the culprit.

The Last Supper, the first Lord’s Supper, is attended by a mixture of sinners. The only one who is clean from sin is the Lord Himself. Everyone else is a frail sinner, holding on by a thread to the hope they won’t fail first.

In Practice:

What do we do with this? First, recognize this: you will never be worthy to come into the presence of God, worthy to take the remembrance of the death of Christ, on your own. Without the grace of Jesus, we don’t get to go. None of the Apostles were worthy.

Second, remember that our job is to bring others to the presence of God. The Lord’s Supper is a picture of sitting at the table in the presence of Jesus. We would do well to bring others to the table rather than push them away.

Now, a caution: 1 Corinthians 11 warns believers to be cautious about our sins when we come to the Table of the Lord. That takes several thoughts, not least of which is that those who live in blatant sin should stay away. So also should those who reject the community of believers—it’s not a personal feast. It’s a remembrance of the cost of sin and a celebration of grace. Treat in such a way.

In Nerdiness:
1. Peter gets close enough to be questioned and recognized. But he’s not arrested. The Jewish leadership is after Jesus, not the followers. At least for now.

2. The need of betrayal: the authorities needed a person to clearly identify Jesus. Why? Darkness? And maybe a few other reasons, but we’re not sure.

3. We do see Peter’s infamous sword strike here. Don’t use a sword to prevent what God has decreed.

4. Twelve legions of angels would still be a picnic compared to the wrath of God.

5. Three denials by Peter would be enough to consider his testimony final--but by the grace of God, it's not.

Talents and Virgins: Matthew 25

In Summary:

Matthew 25 continues the teachings of Jesus about His return. His focus is on the unknown nature of the timetable. First, He uses parable about the arrival of a bridegroom. Revelation 21 and Ephesians 5 both highlight that Jesus is the Bridegroom and the Church is His bride, and this parable suggests that the Bridegroom will come after a delay.

The next parable is the Parable of the Talents, showing a man on a journey who entrusted his servants with a portion of his wealth. They were to take care of his property while he was gone. Some did. At least one did not. The master returned and rebuked the one who did nothing.

After these parables, Jesus comes straight out and talks about what will happen when He returns. This is the judgment where the ‘sheep and goats’ are separated (Matthew 25:32). The deciding factor is not appearance or opinion, but action.

In Focus:

Take a look at Matthew 25:21 and 23. Notice the statement of reward has two aspects. The first is that the faithful servant is permitted “to enter into the joy of your master.” One should note that the joy belongs, still, to the master. In this case, the master should be seen as the Master of All, the Lord Jesus Christ. Joy is His to command, and His to share. Throughout this chapter, the idea repeats: at a wedding, the joy is the groom’s. And the end warning is the same: some will join in His joy. That joy will be everlasting, just as God is everlasting.

The second reward is this: more work. The one who has been faithful with a few things, the Master will entrust with many things. Now, an important side note: a “talent,” per the NASB footnote, was worth about 15 years’ wages for the average worker. So, for the first servant, his “few things” amounted to about 75 years’ worth of income.

That’s a Biblical concept of “few.” Keep that part in mind. The second side of this is that the faithful ones are rewarded with more work to do. The difference being that this is joyful work at the side of the Master Himself, rather than alone.

In Practice:

Practically, first of all, there is this: again, we see a warning not to slack off with obedience as we wait on the return of Jesus. That alone is worthwhile. Do not be foolish in thinking that He is not coming. Or in thinking that you can plan your life around a date you have determined.

Second, there is this: whatever opportunities God gives you, be faithful with them. Been trusted with a house? Use it faithfully for Christ. Been given a job? Use it faithfully for Christ. And no matter how “big” your stuff here is, remember that 75 years’ wages was a little thing for the parable. How much more is anything else we have than that?

In Nerdiness:

A running debate can be had in the final section of this chapter. When Jesus commands care for the poor, needy, etc., does He do so for all those in need or specifically for those who are believers in Him? Some take the “these brothers of Mine” to refer the command to the church for the church. Others suggest the universal brotherhood of humanity.

I would suggest that the need to provide “within the family” does not exclude reaching outward as well. The two groups are not exclusive, especially given that the family of faith grows through our proclamation of Christ as Lord.

The second question from this passage…can someone be saved and not know it, for their good works reveals it to Christ and not them, and can someone think they are saved by their faith but their lack of works revokes it?

This is where understanding all of Scripture matters. Works do not save—the grace of God through the death and resurrection of Jesus saves. Works, though, reveal faith. That is what we see in James. Some will be surprised by God’s rewards in eternity, not realizing that He counts doing for others as doing for Him.

Others will realize that having opposed God’s people, He has taken personally as well. And that should be terrifying.

It's not about the Signs: Matthew 24

In Summary:
Jesus leaves the Temple, after lamenting that Jerusalem’s “house is being left…desolate” (Matthew 23:38). As He does this, the disciples point out the Temple buildings. Given that Jesus had been there more than once or twice, it is likely the implication is one of highlighting the impressive nature of the structure. Jesus is, well, not impressed. He is well aware of the future of the building. Not one stone will be left another (24:2).

The disciples are, understandably, distressed by this statement. As a result, they ask Jesus about when these events will occur. The answer from Jesus is not nearly as comforting as most of us would like. He describes a world that begins falling apart, tribulations, and judgment. Not exactly a pleasant picture.

The chapter closes out with a reminder to be ready because we do not know the day and the hour when Jesus returns. Actually, let us be very specific. He states it this way: “you do not know which day your Lord is coming.” (Matthew 24:42, emphasis added). While other lords, like Caesar or Presidents, schedule their visits in advance, Jesus does not. There will be signs along the way, but they may be ambiguous.

In Focus:
The focal point of the chapter is Matthew 24:45-46, where Jesus highlights the need to be ready for His return. All the rest, while relevant, supports these two verses which address the disciples’ question from verse 3. Jesus’ return will be preceded by many signs and many false Messiahs, but then He will show up when He is not expected.

And judgment will fall. The more commonly cited parts of this passage, such as the idea of one man in a field, one taken, one left—the one who is “taken” is taken to judgment. Jesus provides this context around His statements, as He highlights the blessing on the slave who is doing the work he should be doing. That should remind us of our priority. After all, the obedient slave is honoring his Master, not calendaring his Master’s return.

In Practice:
What, then, does this look like?

First, it is a warning to many of us Bible nerd types. Yes, there are signs that will warn of Jesus’ return. No, it’s not our job to figure them out. And besides, what part of “coming at an hour when you do not think He will) (v. 24)” do we not understand? If we took all the energy expended in setting dates and poured it into evangelism and missions, amazing things might happen.

Second, it looks like a lifetime of obedience. Be ready? How? By consistently serving the master.

Third, it looks like a lifetime of service and compassion to others. Note that verses 48-50 highlight one of the not-to-dos: mistreatment of our fellow slaves. How are we behaving toward our fellow servants of Jesus?

Fourth, it looks like a lifetime of proclaiming the Kingdom. There is coming a day when the King comes back. When He does, all nations, all peoples will see Him (v. 30). What will be the response to His glory? Weeping by so many, but salvation for those who believe. How, though, can they believe in Him they have not heard (Romans 10:10)? Get to work, Church. The day is coming.

In Nerdiness: 
There is, of course, nerdiness to be found in trying to sort out the signs. One must keep in mind that the judgment on the Temple came through in AD 70, and so some of these signs related to that event. Same with some of the other warned events—they are about the collapse of Judea as a Roman province.

Another nerd point is a translation comparison in 24:41. “Two women will be grinding” is probably the most “literal” way to translate the phrase, but the verb carries the idea of “grinding grain,” and so “grinding at the mill” is accurate. It just uses more words.

Third, embedded in this text is the warning to watch for false claims of Jesus’ return. And that miracles and signs will accompany the false Messiahs. Actions don’t tell all..truth matters.

Woe There! Matthew 23

In Summary:
As we reach Matthew 23, Jesus is no longer taking questions from the Pharisees and other religious leaders of Israel. He isn’t asking them questions, either. He begins to directly address their sinful behavior and the destruction they have wreaked on the people of Israel.

It is noteworthy that His first comments are not directed to the scribes and Pharisees. His first statements are directed to the crowd. Jesus does not take the religious leaders aside and rebuke them privately or calmly. He warns the people who the religious leaders are trying to lead. (I’m fairly certain that there are implications of this for modern religious leaders who need rebuking. Uncomfortable implications.) The primary warning to the crowd is that they should not become like their leaders.

He tells the crowd that their teachers are saying admirable things, but that their lives are not worth following (v. 3). He then goes on to present the right approach to the Kingdom of Heaven: service and sacrifice. The “woes” that follow highlight specific instances of the destructive lives of the religious leaders of the day and the conclusion of the chapter is a lament over Jerusalem, the city that has been kept from Him by these same leaders.

In Focus:
Rather than break down just one verse, take the passage of woes into focus. Jesus draws out specific problems with the behavior of the scribes and Pharisees. The general form of each woe works like this: you know what you should do, but you have created a loophole and destroyed the worth of what you are doing.

Take Matthew 23:16 as an example. The religious leaders knew they should keep their vows, but cut themselves a loophole: vowing by the Temple did not really count. You had to vow by the gold. Now, I have no historical evidence to consult, but I wonder whether or not it was common knowledge that they cut such a division among their vows? In other words, did the people who heard them make loud and proud vows by the Temple or the altar realize that they were meaningless words?

Perhaps the crowds did know this, but I have my suspicions that they did not.

In all, what the scribes and Pharisees had done was build requirements for others while easing their own lifestyle.

In Practice:
Where do we start with this, in practice? First things first: the Kingdom does not belong to any earthly religious leader. Not by a long shot, not though they be a committee, a coalition, a convention, or a council. The Kingdom belongs to only One, and He makes the decisions (v. 10 is the clearest).

Second, what constraints do we who are “spiritual” put on others? What boundaries do we put between those who are away from God and knowing Him? In some cases, we create a legalism that does not save but certainly makes people behave like good folks. The problem being that then their trust goes into their works, not their Savior. We gather those who will give and fund ministries faithfully, even fanatically, but have we taught justice and mercy? Do we reach out to a business owner for a large donation without considering the impact on the workers who helped the profits to be there?

Third, we need to consider the effect of our behavior on those around us. Everyone in Jerusalem was not guilty of killing the prophets and wise men and scribes Jesus speaks of in verse 34. Yet everyone faced judgment for following the leaders who did. If we lead, let us bear in mind that blocking people from God has consequences and learn to get out of the way. If you are not a leader in that sense, realize this: through the Word of God, you can know God personally and directly. Do so.

In Nerdiness: 
A few nerdy-points:
1. Matthew 23:35 looks to us English-speakers like Jesus is naming prophets from “A-to-Z” with the reference to Abel and Zechariah. That’s quaint and not exactly accurate. Instead, consider the divisions of the Jewish Scriptures, that Genesis is first (where Abel is murdered) and 2 Chronicles (where Zechariah is murdered) is last. It’s a first-to-last mention, and it works as “A-to-Z” in English, but it’s more likely a reference to the whole of Jewish Canon, what we call the Old Testament.

2. While I hesitate to say that we shouldn’t take something literally, I think there is a cultural gap between 23:9 and now, and that one can call someone on earth “father.” Typically, I would suggest that your “father” is either clear on your birth certificate or clear in your heart if he’s not on the paper. I think we have a case here where Jesus is reminding them not to seek or demand titles, but to focus on honoring God.

3. Remember that Matthew 23:39 is stated after the Triumphal Entry. “See” here is about perception and engagement with the Messianic work of Jesus—this was the last time, in Matthew’s recording, that Jesus freely stood in the midst of the crowd and taught them.

At the Feast: Matthew 22

In Summary:

Remember, first of all, that this chapter of Matthew falls within the Passion Week, the last week of the earthly life of Christ. (Ever consider how it is to describe a time-limited event for the Eternal Son of God? It’s not really the “last week of the life of Christ, because He’s eternal, but it’s the last earthly week, except for when He come back at the end of time….)

That this chapter falls into the Passion Week brings us important context for our understanding. There are no more tours of Galilee or the Decapolis. Matthew records no more miracles performed after this point. These are the closing teachings of Jesus. We read here the parable of the wedding feast, which we’ll look at more in a moment. We also see Jesus address paying taxes with the statement that even the hyper-liberal Jesus Seminar decided had to be Him, “Render to Caesar that which is Caesar’s, and to God that which is God’s.” (Matthew 22:21) We also see Jesus rebuke the Sadducees for not believing in the reality of the resurrection of the dead, and a revisit of the question, “Which is the greatest commandment?”

The chapter wraps up with Jesus asking a question, which the Pharisees, the Sadducees, and the lawyers are unable to answer. And at this point, they stop trying to trap Him. Of course, they shift focus to killing Him, but that’s another discussion.

In Focus:

Let us put the parable of the wedding feast in focus today. First, Jesus tells similar parables at other times, like Luke 14:15-24. This parable aligns the Kingdom of Heaven with an image the people would have been familiar with: a royal wedding feast. (He does this again in Revelation 19:6-9). Based on various sources (like the New American Commentary Matthew volume by Craig Blomberg), Jesus’ hearers would have associated the king with God Almighty. This was typical in the rabbinic traditions as well as fitting with a Christ-centered examination of the parable.

The son, then, is Jesus. The identification of these two parties in the parable is fairly easy. What we are left with is understanding who the rest of the characters are. There are the slaves who are sent out and rejected, the slaves who are sent out and attacked, the slaves who go out to gather guests from the highways and hedges, and then there are the guests. There are the invited guests who refuse to come, the invited guests who respond violently, and the surprise guests who do come. Oh, and that one guy who gets thrown out. Each of these groups stands for something, and possibly multiple somethings. Who is he? (Other than an add-in to keep anyone from being certain they have Jesus completely figured out?)

First, the slaves in their various groupings. Who are they? A good argument can be made that the slaves of the King stand for the prophets of old. I think that fits easily, for we see in other places that the prophets served God by calling others to Him. It is also true that Israel, as a nation, was to be a light to the Gentiles (Isaiah 60 gives us a hint of that). To that extent, they are part of that group of slaves. The ones who tried to live according to the Word of God were part of the invitation to the nations, including their own people.

Then there are the guests. First you have the invited guests who just don’t care enough to respond. There are plenty of people like that, and at times you or I may even slide into that group if we are not mindful. Then you have the invited guests who respond violently to the invitation—these are destroyed in the wrath of the king and show those who will face the wrath of Almighty God. Finally, you have those who come in. The hall is filled with the good and the bad (and probably the ugly). One guest, though, has come in on his terms rather than in accordance with the king’s invitation. He gets the boot.

In Practice:

The first practical step is to get this through our heads: we are neither the King nor the Son. We do not, therefore, set the attendance rules for the wedding banquet. God sets that. We do not choose who gets in or who is kept out—if God has set a limit to those who believe in Jesus, then that sticks. No matter what.

The second practical step is to accept the invitation. Our pride is our greatest foe here: we weren’t the “worthy” ones initially invited. So what? If I was the backup guest for table at the Nobel Prize banquet, I’d take it in a heartbeat. Would you not take front-row, center seats at the Grand Ole Opry if they were the gift of grace from someone? (If not, seek help immediately). That we are invited now by the slaves of God to come to the feast means we should take the invitation rather than cast aspersions on His grace. Who are these slaves? Read the opening lines of Paul, Peter, or James…they are the “slave of Christ.”

Finally, take the practical step of bringing others with you to the banquet. There is an abundance of grace there, and the hall is not yet full. Take someone with you to Jesus.

In the process, though, be sure to come as the King commands rather than to try and take it all your way. You cannot stay even if you do sneak in. And I like what Gregory the Great (6^th Century) suggests the garment is: love. Love for the King of Kings and love for our fellow man.

In Nerdiness:

Above, I mentioned the “Jesus Seminar.” This was a group that met and attempted to determine what Jesus really said…using their own logic for eliminating some sayings of Christ. If I remember my reading about it (it was the 90s, so it’s been a while), the one phrase that was unambiguously Jesus was Matthew 21:21, “Redner to Caesar that which is Caesar’s, and to God, that which is God’s.” Why this? Because no Jew would have wanted to pay Caesar, and neither would the church later in its political power. So, a command to pay taxes and tithes seemed to them the one thing Jesus definitely said.

Now, first of all, I think Jesus pretty much said everything the Gospels have Him saying. The “pretty much” comes from Greek’s lack of quotation marks, meaning that some places could be summarized speech rather than direct quotes.

Leaving that aside, let’s consider the idea of that one saying. Jesus says Caesar can have what’s his after calling for a coin and asking “whose likeness” is on the coin.

Now, in whose likeness are people?

Caesar can have the pocket change. Leave your pennies at Lincoln’s feet. But humanity? We belong to God.

Triumphs and Cleanings: Matthew 21

In Summary:

Matthew 21 opens with a familiar scene: the Triumph! Typically, when conquering kings entered cities, they came with a triumphal procession. It was a common practice in the ancient world. It remains a practice to this day—victors are given ticker tape parades in New York City, after all! The other time for the triumphal procession was when the conqueror returned home from conquest. Either image can work for Jesus’ entry to Jerusalem at this point in history. Jerusalem is the place “where God chose to place His name” (2 Chronicles 6:6) and as such is where the returning King comes to celebrate His victory. Jerusalem is also the starting point for His conquest of humanity. 

The catch is, victory parades are only moments in time. The Conquering King remains victorious, but so many of the adoring fans go back to work that the celebration ends and is quickly forgotten. This happens here—Jesus is victorious. People are forgetful.

The next thing the King does upon His return is see to the problems that have come up at home while He was out. In this case, He cleans out the Temple. (I would recommend J. Daniel Hays’ The Temple and The Tabernacle for good information on the overall structure of the Temple.) Jesus then curses a fig tree, responds to the challenge of the chief priests and the elders, and then shuts them down with one more parable. 

The last parable is a direct jab at how the religious leadership of the Jews have treated God’s representatives over the years. (Matthew 21:33-44). It’s worth its own blog post, but here’s a very clear depiction of Jesus as the Son of God. Remember when you look at parables that most everything has meaning. Some things have layers of meanings—in this one, the “landowner” is a stand-in for God the Father, Jesus is the “son of the landowner.” The religious leaders saw who they were, too. 

In Focus:

Dial back to Matthew 21:12-13. I’ve been reading Dr. Hays’ book on the Temple that I mentioned above, and something finally, fully clicked about the cleansing of the Temple here. The money changers and the animal sales people were set up in the Court of the Gentiles of the Temple. This was the closest to the Temple that most people could come—the Jews could go further, but the bulk of humanity are not Jews—and so this is where they needed to pray. Jesus quotes Isaiah 56:7, and Mark’s parallel account records that He uses the whole phrase, that His house should be a house of prayer “for all nations.” 

But the Jews have taken the area that they themselves had designated for the rest of the nations (i.e., the Gentiles) and decided it needed shared with the market space. This left the Gentiles without a peaceful place to gather. Without a place to draw as near to God as they could, hear His word, seek His face. 

Jesus was not going to have this. In what is likely the best example of “righteous anger,” He drives the chaos out of this area of the Temple. It was only the edge of the Temple, it was distant from the allegedly important things. Yet here was where God took His stand for who and what should be involved.

In Practice:

First of all, remember that the answer to “What would Jesus do?” could be “Get rightly angry and drive out religiously false profit seekers.” 

Second, think about where we stand in relation to that principle. The Gentiles were barely welcome in Jerusalem, even as it was a city in the Roman Empire. At the dividing wall between the Gentile area and the rest of the Temple (what the Jews considered the “Real Temple”) was a sign warning that a Gentile caught in there was responsible for his own death. For a Gentile to draw near was difficult. Think about those who have a hard time freely coming before God. 

And before you get indignant about how location doesn’t matter, realize that it does. Because those we keep from church fellowship and real relationships with believers are going to find out about the Omnipresent God exactly how? We just put up more barriers.

Then God comes along and reminds us: all nations. All people. What are we going to do about it? The poor, the oppressed, the sojourner, the single mother, the biker, the tattooed lady, the interracial couple, the kid living on the streets.

When our religious expectations put a price on their interaction with God, God does not side with us. When we put profits between people and God, God takes that seriously, and it is far better to be on His side than our own.

In Nerdiness: 

The Synoptic Problem raises its lovely head here again. First, there are minor differences between Matthew and Mark, like the length of the Isaiah quote. That’s one fun part.

The other, bigger question is this: what about John? In John’s Gospel, the Temple is cleansed at the beginning of the public ministry of Jesus. In Matthew, Mark, and Luke, it’s at the end. Does it happen twice? Or does one of them, probably John, shift the event in the telling to make a point? That is acceptable in the concept of biography at the time, so it’s no slap about accuracy.

I’m not sure where I sit with that. I can see the valid arguments on both sides, but I almost see Jesus coming into the Temple this last week with the same look as a parent, “I just cleaned this mess up! What are you doing?”

Vineyard Viewpoints: Matthew 20

In Summary:

Matthew 20 records the parable of the workers in the vineyard, and then goes on to another foretelling of Jesus’ death. In light of that, the mother of James and John requests that her sons may sit at the left and right hand of Jesus in His Kingdom. The chapter wraps up with the healing of two blind men on the road out of Jericho.

What do we make of this? This is the third prediction of the Cross and the Resurrection we see in Matthew, which tells us, again, that Jesus was not surprised by anything that happened in the Passion week. The second passage, requesting special treament in the Kingdom, connects with the laborers in the vineyard, so we’ll deal with those together In Focus. The last passage highlights that Jesus never overlooked people.

In Focus:

Let us put the opening story, Matthew 20:1-16, in focus. Jesus returns to an agrarian motif here, highlighting that the Kingdom of Heaven is like a farm with a harvest. The landowner, the one whose harvest it truly was, went and recruited workers. There was more harvest than workers, though, and so he went and got more workers. By the end of the day, there were many workers, and all received the same pay. The longest working were angered by this, but the landowner rightly highlights that it’s his business who he pays what.

First, consider this parable and its meaning. The best basic understanding has us seeing the Landowner as God Almighty, believers as the workers, and the world as the field. After all, we see this in other parables. It’s also the way the disciples saw it—James and John’s mother saw this as an opportunity, after all to ask for the payment she wanted for her sons in the Kingdom. The best way to make sense of it is that God is just and righteous in how He handles the payment of His laborers.

Keep in mind that this parable is taught shortly before the Crucifixion, and follows immediately after the disciples (through Peter) have asked about their reward for having followed Jesus from the beginning (Matthew 19:27-30). There are those who will be coming on board late, but Jesus is instructing that they are all in the same boat, on the same mission.

In Practice:

Practically, what do we do this? There is the first application, that those who come late to Christ still receive the blessing of eternity. And that we should be more concerned to welcome our fellow laborers than to bemoan their sharing in the rewards.

There is another angle to this parable. Note that the day ended, and the workers were paid. It is not that the harvest was finished. Too often, we want to receive our reward and call it a day, but the harvest is not done yet.

Further, we miss the point of recruiting more laborers. As we read this parable, there were laborers waiting for opportunities throughout the day. Each time, the landowner hired a few, more remained to be hired later. Why did their fellow laborers not bring them along?

Knowing us, it’s because first, they wanted to reserve opportunities for their friends or family members. Plus, by not encouraging those “other” workers to join them, they ensured plenty of work for themselves. After all, stable income was a necessity.

Yet harvests are a limited time event. If the work is going to get done, you need as many people as possible. And harvests are about the landowner and the crop—it is not for us to decide who works and who does not. Let the Lord of the Harvest hire who He will. Let us encourage others to join us in the harvest, that the land be fruitful!

In Nerdiness:

First, note Matthew 20:15. The literal rendering would be “Is your eye evil because I am good?” We translate it as “envious” because that’s what the context supports, but recognize this: envy is evil. There’s not way to slice that.

Second, James and John think they are able to follow Jesus, but it takes them years to follow through with drinking the cup of suffering.

Third, a group that we should keep in mind as late-comers to the Kingdom are Jesus’ own brothers, like James and Jude. These came around to the faith later, yet God still used them well.

What is Possible? Matthew 19

In Summary:

Matthew 19 is fun. Say that with me, “Matthew 19 is fun.” After all, who doesn’t love a discussion of divorce followed by a statement about eunuchs? Then we see Jesus welcome children (contrary to the adult disciples) and chase off a potential financial backer. The chapter wraps up with Peter asking whether or not the disciples could expect much from following Jesus.

It is necessary, first, to look at the geography of this chapter. Verse 1 tells us that Jesus has departed Galilee and is coming into Judea. It’s His last trip of that nature. The Cross is in sight. Even with so weighty a moment ahead of Jesus, the Pharisees are ready to test Him. (In their defense, they didn’t know about the upcoming Crucifixion. They hadn’t quite hatched that plan.)

So they ask Jesus to side with one or the other of their views on divorce and remarriage. The answer and its application to today are rooted in a fuller understanding of culture, text, and context than I want to undertake here. The short form is that divorce is never a good thing and only happens because of people’s hard hearts. Is it unforgivable? Certainly not. Is it unavoidable? Not always—people are sinners, and people marry sinners. Sometimes, that results in a truly unavoidable situation. But divorce is rarely a good answer. It’s like chemotherapy: you hope it kills the problem before it kills you, and then that you recover from the treatment. So you don’t do it if there’s other options.

We spend a lot of time splitting hairs over this passage that we often lose the view that’s most important: there are no divorces without people. And people need Jesus. Keep the focus on helping people come to Jesus and let the rest sort itself.

The reasoning for this question should be considered. It’s this: the Pharisees had internal conflicts. They wanted Jesus to take a side. Instead, He took His own view. It’s the same thing Joshua encounters in Joshua 5:14. Don’t ask God to take your side. Be sure to take His.

In Focus:

For focus, let us look at Matthew 19:26. The disciples have seen Jesus drive off a good prospect in the Rich Young Ruler. A good prospect? That’s what we would call him in many churches: he’s moral and wealthy! We want him! Jesus, though, tells him to pitch the wealth and come with nothing. He leaves, and the disciples think it is impossible for anyone to be saved.

Jesus reminds them of this truth: “With God, all things are possible.” (see Luke 1:37 for this again) That line centers this chapter. Marriage? The idea that 2 people can live together for life and honor God with their relationship? Impossible!

That eunuchs have a place in the Kingdom? That man can live without marriage? Impossible! That children are the example and the owners of the Kingdom? Impossible! The wealthy can be saved? The poor, the righteous, the ones without will have enough? Impossible!

Yet Jesus highlights that NOTHING! is impossible with God. With people? Plenty of impossiblities. Jesus challenges the disciples to trust that His commands, His will are possible. Because with Him, with God all things are possible.

In Practice:

These days, it feels like everything comes with a disclaimer. Even “With God, all things are possible” needs a disclaimer. Some things of lesser value are impossible for you and me. I cannot run a marathon tomorrow. Neither Mattehw 19:26 or Philippians 4:13 promise that. I have not prepared for it.

These statements on the power of God are about the power of God to enable people to obey Him. Not to do groovy things or to attain earthly success.

So, when we see commands like “love your neighbor” or “go into all the world…” and think they are impossible, we’re right. It’s impossible. The only way to do it is by obeying and trusting God. We start, then, with prayer. We pack the middle with prayer. And then we finish with prayer.

Think of the Big Mac. Bread, stuff, bread, more stuff, and then bread. Obeying God through life is the same way: pray, then do stuff, then pray some more, then do more stuff. Then pray. And repeat.

Never let the impossiblity of the task stop your obedience. Let it only increase your dependence on God.

In Nerdiness:

Nerdstuff: 1. What about marriage? Stick with it. In some cases, survival requires escape. So don’t enter lightly. But the context is a debate between two choices: unrestrained divorce and limited divorce. And the unrestrained was by men chasing new wives whenever they wanted them. Jesus’ answer needs to be seen in that context—it’s just as much adultery to pitch your wife out and marry a new woman as it was to have an affair. And prying a woman from her husband? That makes her a complicit sinner. You can’t make your adultery respectable by shifting paperwork.

2. Be careful provoking Jesus by trying to stop Him doing something. Note that He goes right ahead and lays hands on the children.

Forgiveness: Matthew 18

In Summary:
Jesus is headed to the Cross. We’ve seen Him clearly state this in Matthew 17, Matthew 16….you get the idea. At this point, the Twelve Disciples are beginning to get the idea as well. How can we see that? Look at the question which opens Matthew 18. The question arises about who is the greatest?

The Twelve are starting to think about rank and position, because if Jesus is about to come into His kingdom, then it’s time to assign the work. It is time for each of them to find their place in the vanguard of the kingdom, so Jesus needs to point out which one comes first. He does not pick one of the Twelve, though, to point out the greatness of His followers. Instead, He takes a child and makes a point about humility, trust, and compassion.

Which becomes the common thread for the remainder of Matthew 18. Jesus highlights the need to receive children and not cause them to stumble, then goes on to point out how His hearers should strongly remove what causes them to stumble! We then follow Jesus as He instructs the disciples about chasing down a wandered sheep, and about keeping a fellow sheep from wandering too far. That text, Matthew 18:15-20, is most often cited for cases of church discipline, yet placing it in context moves the emphasis of the passage, and of church discipline, to restoration above rebuke. It is, after all, surrounded by passages about forgiveness and seeking the lost.

In Focus:

The last story will draw our focus today. Matthew 18:21-22 retells Peter’s question about forgiveness. Contrary to the rabbinical teaching of forgiving three times, Peter offers that seven times seems better. Jesus, though, hits Peter with a math problem (maybe) and a growth issue. Jesus responds that seventy-seven times should be the limit—and then highlights that forgiveness between servants should be at least as great as the forgiveness of their master.

His point is clear: forgiveness between people should be unmeasured. After all, God has poured a greater forgiveness on us.

In Practice:

When you get up tomorrow, then, the first thing to realize is that you do not get to make another tally mark to count down the forgiveness you give others. Instead, the forgiven heart will long to forgive.

Unfortunately, we have to address a caveat here. Some hurts, some wounds, are so deep and so personal that forgiveness comes from a distance. And lives stay at a distance. Further, forgiveness is a spiritual action that connects to eternity. Consequences will remain. Anyone who suggests that you ignore a serious crime, like abuse, in the name of “forgiveness,” does not understand the concept. Point them back to the beginning of the chapter about stumbling blocks and millstones….and being cast into the ocean.

Now, back to the application for those who are not dealing with that particular issue—which is most of us. First, our standard of forgiveness is neither the world nor spiritual people, but the actions of God Almighty. This is where Peter is a bit confused. He is trying to go a bit better than the good folks, but the good folks are not our standard. God is.

Second, when we encounter those who owe us, we should meet them with grace. (If you fall into the above group, grace is shown differently. You need God-honoring counsel about your personal situation.) Grace that does not demand immediate repayment, but instead recognizes what all believers are: those who have been forgiven much by the Master, and who are all His servants.

In Nerdiness:

(With much appreciation to Craig Blomberg’s NAC volume on Matthew for some of these ideas.)

First, the math problem. Is Matthew 18:22 rightly translated as 77 or 490? We tend to favor 490 for its extravagance, but 77 is probably the better choice for the Greek word. Further, Augustine (Early Church Father Augustine,) finds a parallel in Luke 3’s 77 generations from Jesus back to Adam.

I think the better connection is the one highlighted by Blomberg and Hilary of Poiters (another Early Church Father.) If you go back to Genesis 4:15, we see Cain would be avenged up to 7 times. Then in Genesis 4:24, Lamech claims “seventy-sevenfold,” or 77, (though that could also be translated a touch different at 490) as his vengeance. We see here a parallel undoing the vengeance of the early times of man. Peter offers to be as forgiving as God was vengeful—God was the one who pronounced the vengeance for Cain, after all—but God proclaims that He is as merciful as man is vengeful.

Second, there’s a challenge for us who claim the Bible is to be taken literally in Matthew 18:8. If your method of studying and applying the Bible is simplistic and literalistic, you’re going to be missing parts. Better learn to understand through a more robust way.

Third, Matthew 18:12-14 should be read understanding that there aren’t 99 good sheep. We all are represented by the 1 wanderer.

Fourth, we tend to hold on to the Matthew 18:20 no matter what we’re doing, but that should go in context. And then, in the church discipline context, remember that Jesus has stressed continually the need to be forgiving of harms against us. The best application I can make of this comes here: the first part of the chapter addresses removing stumbling blocks—those things which draw the innocent from Christ. The second half addresses forgiving those who sin against us. That suggests that giving someone the left-boot of fellowship should be reserved for those who are tripping the innocent and naive, not for those who annoy the mature.

Fifth, ten thousand talents (Matthew 18:24) is an impossibly huge debt. That’s the point. Cue the music.

Turning: Matthew 16

In Summary:

Matthew 16 begins a serious turn in the ministry of Jesus. He has been teaching about the Kingdom of God, but now His actions shift toward the final phase of earthly ministry. He has taught many things, but now His teaching will focus on why He is headed to the Cross. At least, as far as Matthew goes.

Matthew 16 finds Jesus back in the traditional land of Israel, near the Sea of Galilee (Magadan in 15:39 is likely another term for the region of Magdala, in Galilee.) The Pharisees and Sadducees are here to greet Jesus on His return from Tyre and Sidon. Though He has been healing the sick and proclaiming the truth of God, they are not here with a fruit basket and a welcome mat.

They are here with questions. Questions, after all, are a great way to trap someone. A well-formed question provides benefits to the questioner no matter how it is answered. Unless, of course, one is questioning the Lord God Almighty. Then it does not turn out so well. The Pharisees and Sadducees want a sign from Jesus. If He does one on command, then they are in control. If He refuses, they can claim He is unable.

Instead, Jesus hits them with a challenge: why are they asking Him for signs? Are they dense? Jesus is aware that they will not believe no matter what He says, so He doesn’t waste the time answering them. They get one sign: His resurrection.

Jesus then warns the disciples not to take in the teaching of the Pharisees and Sadducees, though the disciples miss the point initially. It is worth noting how Jesus illustrates false teaching: it is like a little yeast that affects a whole loaf of bread. It may not look like much, but it will spread out.

In Focus:

I cannot come through Matthew 16 without putting Matthew 16:13-20 under the microscope. This is the turning point of the Gospel of Matthew—prior to this, Matthew shows Jesus as a miracle-working teacher. After this, Matthew shows Jesus as the Messiah, bound for the Cross. (Yes, that’s a bit of a simplification but it bears up.)

What occurs in these verses? Jesus asks the disciples a question. A simple one: “Who do people say I am?” (16:13). The disciples give Him back a report on His public standing, that Jesus is recognized by the people as some form of prophet.

The Lord Jesus is not satisfied with this answer. He then turns the question to the disciples: “What about you?” Peter gives Him the truthful answer: You are the Christ, the Messiah, the Son of the living God. That answer is praised by Jesus and then He warns the disciples to keep this to themselves.

In Practice:

The first step, practically, is to answer the Matthew 16:15 question ourselves. The world says this and that about Jesus, but who do you say that He is? Who do I say that He is? He is the Messiah, the Savior, the Lord of All. We have the benefit of being on this side of the Tomb, so we won’t make Peter’s mistake of 16:22-23 and try to keep Jesus from the Cross, but we need to be aware of the danger. After all, it is easy to seek a Jesus that did not sacrifice, so that we would not be required to do so, either.

The second step is to examine the rest of the chapter and answer those questions from Jesus. What profit is it to gain the world and forfeit our souls? What do we have to offer for our souls? Nothing, we have nothing.

So we must, in response to the truth that Jesus is truly the Son of God, take up our cross and follow Him. That’s not a simple act. It is an act of accepting whatever public scorn is heaped on us for serving Jesus over all other gods. Whatever consequences come, be it good or bad, we take those on. Why?

Because Jesus is not just a nice guy or a great teacher, not a revolutionary or an awesome leader, He is the Christ, the Son of the Living God, to whom we owe all allegiance.

In Nerdiness: 

Nerds unite! First, there are three major interpretations Matthew 16:18. The first is that Peter himself is the foundation of the church. The second is that Peter’s confession is the foundation of the church. The third is that Jesus is the foundation of the church.

The first conclusion comes from seeing “Simon” renamed as “Peter” in this passage, and then Jesus’ reference to the “rock.” The word “rock” is, generally, feminine. “Petros,” which becomes “Peter” in English, is a masculine form of this word. So, the idea goes, Jesus is referring to Peter as the rock on which the church will be built. Churches that focus on “Apostolic Succession” tend to support this idea. Roman Catholicism is dependent on it—Peter was in charge (the keys of the kingdom verse is next) —so Peter’s successors are in charge.

The second conclusion takes Peter out and puts his confession as the rock of the church. I can see this possibility. It rests the idea that the true church is found in those who confess Jesus is the Christ.

The final conclusion, that Jesus is referring to Himself, connects well to the idea of Jesus as the Cornerstone (Ephesians 2:20) or the Lord as the rock of salvation (Psalm 18:2). It also puts the foundation of the church in God and not even the words of man.

Study wise, I can live with either the second or third.

Then we could spend hours on what it means to hold the “keys of the kingdom” and whether what we bind on earth “will be bound” or “will have already been bound….” That is, does earthly action like church discipline effect eternity, or does it simply reflect eternity?

But we’re out of space for today, so those will come later.

Out of Bounds: Matthew 15

In Summary:

Matthew 15 sees the continued efforts of the Pharisees to trap Jesus with questions. There is, perhaps, something to be learned from His unwillingness to engage their assaults directly. Rather than play the exact same game or give them clear answers, He asserts His own authority. The opening question for this chapter is one He meets head-on. Not with an answer, but with a challenge.

He then has to explain what He was talking about to the Apostles. They are, as we are, sometimes a bit behind. They were probably quicker to pick up on some things while we’re quicker with others, so there’s no room for pride here. They at least knew this: if you don’t understand, ask Jesus. When we don’t understand, we ask “experts.” Score one for the motley crew of fishermen, tax collectors, and others...

We then see Jesus in a trip outside of Israel, where He heals the daughter of a Canaanite woman. He commends her faith, though there are some tough details about the interaction. Jesus comments that His purpose is the lost sheep of Israel, not Canaanites. He even calls her a “dog” in 15:26. I think we see Jesus responding to events not recorded in Scripture. He is, after all, out of Israel and in Tyre and Sidon—out in “Canaanite” lands. One might expect that both Jesus’ opponents and supporters criticized this decision.

And this is Jesus’ response: “See her? This is the ‘dog’ you referred to. A real, live human being who has a daughter in need.” That may not be what is really happening here, but that’s how I see it. Sometimes we need to see the “enemy” with skin on and realize the truth.

The chapter wraps up with healings of crowds and another miracle of feeding a large group. The strange thing about looking at the Gospels: healing crowds and feeding 4,000 with seven loaves is hardly worth making mention of. That’s a dangerous way to be about the amazing works of God.

In Focus:

Let’s put our focus back on the Canaanite woman. Mark calls her a “Syro-Phoenician Woman” in Mark 7, though the story unfolds in the same manner. What does that tell us?

Matthew is emphasizing Jesus’ move beyond national and ethnic Israel. By highlighting the Canaanite heritage of this woman, Matthew makes clear that even those who were once under judgment are now welcome in the Kingdom of Heaven.

In Practice:

Practically speaking, the application should be obvious. However, I like to restate the obvious, so here it is: the blessing of God is not restricted to any one nationality or ethnicity. Not at all.

Beyond that, we need to remember that our own obedience to God should not depend on how someone else values us. We are to call our Lord, “Lord,” no matter what others are calling us. That includes those who should be encouraging us and drawing us closer to Jesus, but aren’t.

In Nerdiness:

1. V. 31 speaks of “glorifying the God of Israel,” an indication that these are people who are out of the nation of Israel. It’s another way this chapter emphasizes God’s blessing on the nations.
2. The feeding of the 4,000 is a separate event from the feeding of the 5,000. Yet it’s not met with the same response—note that the crowds in John want to make Jesus king by force. That doesn’t happen here. Is this because this is out of Israel? In a space without a messianic tradition?
3. The first portion of this chapter deals with the dietary laws of Israel. If Jesus is God, which He is, then He knows the original purpose of the Levitical dietary laws. And so when Jesus poinst out that eating does not make one unclean, it’s not a change in God’s intention. It is a continuation of what God intended from the beginning.

Politics: Matthew 14

In Summary:

Matthew 14 sees three important stories in the narrative of the life of Jesus. First, we see the death of John the Baptist at the hands of Herod and Herodias. Then, we see the feeding of the 5,000. The chapter wraps with the story of Jesus walking on the water.

The first story recounts the execution of John the Baptist. The story is told in retrospect. Matthew explains to the reader that Herod the Tetrarch (son of bad guy Herod the Great from earlier,) heard of Jesus and thought that Jesus might be John the Baptist resurrected. The reader, though, does not realize that John is dead. Therefore, Mathew fills in the gaps.

John is killed at the request of Herodias and her daughter. His disciples buried him and then informed Jesus. This incites the next event, the feeding of the 5,000.

Jesus, on hearing of the death of John, withdraws to a secluded place. Matthew does not tell us why Jesus does this, but one can draw reasonable conclusions. Jesus has lost a kinsman, both in birth and in mission. John could not do what Jesus came to do, but he still understood better than anyone that Jesus was the Lamb of God.

People found out about Jesus’ time away. And they followed. Rather than being angry, though, Jesus instead responds with compassion and heals them. Then He feeds them before sending them away. Plenty of ink, elsewhere, has been spent on how the miracle of multiplying a small lunch to feed a large crowd teaches us more than just God’s power of the elements.

After dismissing the crowd, Jesus also sends the disciples away. The stated purpose is to allow Him time to pray, alone. As an aside, if we never take the time to be alone to speak to God, we are might consider that even Jesus, God Incarnate, did so. We are probably not more spiritually capable than He. Jesus, on concluding His prayer time, then walked across the water to catch up with the disciples. Jesus and His encouragement to Peter in the storm and on the waves are worth remembering.

In Focus:

For focus, let us look at two things in this passage. One, though, we need to borrow from John 6:15.In that verse, we see that Jesus perceived the crowd’s response to the feeding miracle. They intended to start a revolution and make Him king.

Couple that with what John the Baptist had done to get imprisoned in the first place. He preached, clearly and directly, about the sinful behavior of Herod and Herodias. The chapter, then, begins and ends with a look at preaching and politics. We see John preaching clearly, while Jesus avoids taking a throne less than His worth.

In Practice:

While on the one hand, I’d like to say that we learn from John the Baptist and Jesus here to stay out of politics, I don’t think that’s the message. Just because John gets executed for preaching about politics, we are not guaranteed to make it through preaching the truth, either.

However, when we preach that truth, it is not for the purpose of attaining earthly power. That is the lesson from Jesus here. His throne is eternal and all-encompassing. He needed no revolution, and we need no throne but His to serve.

So we preach the truth, we live the truth, we stand for the truth. Not for the sake of power to ourselves, but for the hope of repentance of those around us.

In Nerdiness:

Nerds, unite! We have much to gather here. First, the historical situation with Herod and Herodias. This situation is confirmed in Josephus’ records, so we can connect it to a non-Biblical source. That helps with anchoring the timeline.

Second, we have the feeding of the 5,000. Remember the number is the men in the crowd, so there are likely more. Notice the simplicity of the child’s lunch—loaves and small fish. Fish that the disciples have probably caught their whole lives. And consider the twelve baskets of leftovers. One for every apostle? One for each tribe?

Third, the walking on the water. Read it several times, making sure to at least read it a few times without looking too much at Peter. Look at the rest. Then remember that Peter, at the very least, got closer to Jesus than the rest. Even in failure. Better to fail in trying to obey than to sit in the boat and stay safe.

Parables and Travels: Matthew 13

In Summary:

Matthew 13 carries the story of Jesus continuing to teach in parables. He starts off teaching by the sea as large crowds gather and listen. Chrysostom makes the observation that Jesus, by sitting by the sea, ensured that no one would be behind Him. Chrysostom sees this as compassionate, with the goal that no one could fail to see Jesus. It is a good example of a practical detail that we would do well to think about.

From there, Matthew records the parables that Jesus taught. This chapter contains the parables of the sower, the tares among the wheat, the mustard seed, the treasure in the field, the pearl of great value, and the dragnet for fishing. Most of these are prefaced with the intro “The kingdom of heaven is like…” and then the parable examines the value of the kingdom. Another common facet of these parables emphasizes the response to hearing the news of the kingdom.

The chapter ends with the return of Jesus to Nazareth. To be specific, the text simply reads as “hometown” or “homeland,” but we understand that to be Nazareth. That it could be Bethlehem or another portion of Galilee is possible, given that he teaches in the synagogue. We tragically see that the residents are more fixed on what they already knew: Jesus grew up there! than on what He had to say.

In Focus:

Focus with me, for a moment, on two verses. Matthew 13:9 and Matthew 13:43 have a common refrain: “He who has an ear, let him hear.” Jesus is challenging His listeners to actually pay attention, not just let the words pass dully across their ears.

This is not the only time that sentiment is expressed in the Bible. Each of Jesus’ messages to the churches in Revelation conclude with the same sentiment. The commandment is not about physical ears, though. It’s about spiritual ears. It is both a challenge to the listeners and a rebuke to those who claim a high level of spiritual maturity in the face of Jesus’ preaching.

If they have ears, they will listen to Him. If they do not, well, they are mistaken in their claims of grandeur.

In Practice:

Pulling this forward to our time, what do we do? First, of course, we have to read the text in the first place. After all, those who do not read are no better off than those who will not. And perhaps, willful ignorance deserves a harsher judgment as well.

Second, though, we should keep in mind that it is not a difficult matter to determine who it is that hears God speak. Those who hear are those who obey, not those who claim to hear.

What does that mean for us?

Primarily, that our spiritual hearing can be measured by our obeying the word of God. That is, if we do not love our neighbors or do not obey the Great Commission (as examples), then we cannot claim to be hearing well. Which means that we should be very cautious how we teach if we do not hear well enough to obey.

The next aspect deals with our discernment of those who would teach and speak of God. Both in our lives and in the wider world, the temptation is to give great credence to those with flowery words or unique insights. Yet the Lord Jesus tells us that the one who has ears to hear is the one who hears. If someone is listening well enough to obey, then they are listening well enough to teach.

Evidence of growth in Christ matters and we who are listening should, nay, must, examine the practices teachers. If they are not hearing, then we must not listen.

Do, and listen to those who do.

In Nerdiness:

Some people take Matthew 13:58 as evidence that people’s faith is necessary for God to act. After all, it states that Jesus did not do miracles there because of their lack of faith. That means He couldn’t, right?

On the other hand, that could be taken as evidence that God is in control of what He does, and there is no commanding Him. Whether or not Jesus does any healing is His choice, and at times He may choose based on people’s trust.

And then, there’s one more possibility. If you review the miraculous events of the Gospels, how often does Jesus heal without the request of the one in need? It is a rare event—I cannot find one, myself. Jesus heals in response to the requests of His people. Perhaps the people of Nazareth were more convinced Jesus was mainly a good, moral, carpenter’s son than they He was the Son of God. They couldn’t open their eyes to the larger reality in front of them.

Who Repents? Matthew 12

In Summary:

Matthew 12 opens with an incident in a field. Jesus and the disciples are passing through a field and, in line with Deuteronomy 23:24-25, the disciples pluck a few heads of grain, roll them in their hands, and eat. It was not stealing, and it was not wrong. Except they did this on the Sabbath.

Which leads into a discussion about the Sabbath laws and how God designed the Sabbath for a purpose. Excessive legalism, Jesus points out, was not that purpose. The following events show Jesus healing on the Sabbath, which is another violation of the technical rules the Pharisees had added to the Fourth Commandment (see Exodus 20:8-11.) The first question here is whether or not Jesus knows what the Ten Commandments (and the rest of the Law) meant. The Pharisees have their doubts about that. Jesus was around when the Law was written, though, so I’d side with His understanding.

We then see Jesus heal a demon-possessed man, which would be cause for celebration for any reasonable people. We’re dealing with Pharisees here, though, so reasonable is something to be hoped for rather than a certainty. The Pharisees here (and we can hope they are not representative of all the Pharisees ever) find that Jesus must be up to something with the demons rather than being against the demons. Jesus highlights the nonsense of that statement. This pairs with His declaration that blasphemy of the Holy Spirit cannot be tolerated—here we see Jesus show where His true allegiance is. He is part of the unbreakable reality that is the Triune God.

In Focus:

Let us take a close look at Matthew 12:38-39 today. First, see what the scribes and the Pharisees want. They want a sign. Essentially, they want to see Jesus perform a miracle to show that He’s legitimate. This comes after the Pharisees have condemned not one but two miracles in recent events.

Jesus turns the tables on them and points out that others have repented and believed with far fewer signs. He selects the city of Nineveh as one example—the capital of Assyria had, after all, repented at the simple preaching of Jonah. Jesus then points His accusers to the Queen of the South (the Queen of Sheba from 1 Kings 10) and highlights how she responded to Solomon’s wisdom. In both cases, the thought is finished with the statement that something greater than what those heathens had available is now here. This is also in 12:6 in reference to the Temple—some “thing” greater is here, and that “thing” is the Lamb of God.

The Israelites should have responded. They had the background information which neither Assyria nor Sheba had, the background relationship with God, and then they have God Himself present. Instead, they demand more signs. Jesus states unequivocally they will get one sign, and it is His resurrection.

In Practice:

It behooves us to pull a few practical points from this chapter. First and foremost: are we really any different in our asking God for signs about Jesus? Really? Very often we still want a sign. God, I’ll believe if…even in churches. We’ll believe we’re obeying if we see success. We’ll believe that someone is saved if they shape up and look like a traditional Baptist. We’ll think this…

But the sign we should depend on is the one we already have: He is risen!

Then, let us consider how we evaluate what God has done. We have one criterion to use, and it’s this: does it match with what God has said? Not whether it fits our likes and dislikes, but whether or not it conforms to God’s revealed word. If it does, then that should be all we need.

Let us stop being particular about the traditions of man, like not healing on the Sabbath, and focus on the Greater One who is here, now.

In Nerdiness: 

For all the nerds out there: take Matthew 12:36 to heart and think about useless and careless words. We tend to use them, and we ought not.

Malachi and Elijah: Matthew 11

In Summary:
We come now to Matthew 11. Jesus has sent the Twelve out to preach and has Himself gone to preach. Matthew records His destination as “their cities” (Matthew 11:1) but there are few comments on this. John Chrysostom (cited in the Ancient Christian Commentary series) suggests that Jesus separated Himself from where the Twelve were so that they would have the opportunity of doing the ministry themselves. After all, who talks to Peter if Jesus is available?

Jesus then receives a delegation from John the Baptist. John is in prison but has been keeping up with Jesus and His work. John wants to assure himself that Jesus is the one that he was waiting for, so he asks. Jesus points out the evidence of His ministry and sends the delegation back to John. This is another potential reason Jesus has separated Himself from the Twelve at this time: no one could claim the Twelve were helping Jesus fake anything.

The chapter wraps up with Jesus lamenting over the judgment coming to the unrepentant. He speaks of the generation that hears Him and how they ignored John for his ascetic lifestyle, and how they now condemn Jesus for His non-ascetic lifestyle. Further, the miracles of Jesus will serve to condemn the cities of Israel in the judgment. Why? Because the pagan cities, the Gentile cities, would have responded to the evident grace of God. Living in the presence of God’s grace brings trouble for those who do not respond to it.

In Focus:
Take a good look at Matthew 11:10. Or perhaps at Malachi 3:1, since Jesus quotes Malachi’s prophecy here. (For the record, the only way to quote yourself and not look arrogant is when you are God Almighty. Malachi speaks a prophecy, inspired by the Holy Spirit. Because the Holy Spirit is God, and Jesus is God, then Jesus is quoting Himself, in a Trinitarian sort-of-way.)

Jesus takes Malachi’s prophecy and declares the prediction fulfilled in John the Baptist. Further, in Matthew 11:14, Jesus declares the John is also Elijah who was prophesied to come. In other words, all of the “forerunner” necessities to the coming of the Messiah were taken care of, and in a person who came and was rejected as if he were demon-possessed (Matthew 11:18).

The prophecies, then, were fulfilled in the way God intended. Just because the Pharisees and other religious leaders misunderstood them and then acted badly upon them did not make God unfaithful. Nor did it make God unpredictable—God was as predictable as He intended! People just missed the point.

In Practice:
Practically, I would note a few things. First is on the subject of prophecy in general: just because you think you understand it does not mean you do. The Scribes, et al., thought they had it all down pat. And either they deliberately blinded themselves or they just got it wrong. We would do well to remember that we could get it wrong as well.

Second, still on prophecy, is that we should see that God understands exactly what He meant. Which means that, for example, Jesus will come back at just the right time. No matter what any of us say in objection to it! He could show up tomorrow, though some would argue that Revelation or Daniel or Ezekiel show He shouldn’t have come back yet.

Third is this practicality: God has a plan which runs across the centuries and millennia. It is ours to walk in obedience to Him, with eyes wide open and hearts committed to obedience. Let His plan be what it should, and go out when He says to go. Go forth to where He says to go.

In Nerdiness:
Point 1: “Malachi” means “my messenger” in Hebrew. That means that Malachi 3:1 could read “I will send Malachi” before you…which makes John the Baptist Malachi and Ezekiel. Or, potentially, “Malachi” is a pseudonym for whoever that prophet really was. He served as the “messenger of God” and so worked under the name Malachi. Not a bad thing, really, because it’s not about him. Which is part of why I don’t mind people calling me “pastor” without throwing on a name. I don’t care about the title for me, but it builds an anonymous memory: “We had a pastor who helped us….” Rather than “Doug was awesome.” (Not that I mind being awesome or being called awesome. But I do need the humility.)

Point 2: I am surprised by the lack of comments in commentary on 11:1. I guess there’s just not much to say.

Point 3: “Baptist” should be taken as “Immerser.” Just have to get that plug in for Baptists!

Succeeding Troubles: Matthew 10

In Summary:

In Matthew 10, Jesus calls and sends out the Twelve Disciples. Take note that the various Gospels record the individual calling of most of these men, but there is a separate time where Jesus appoints them as “The Twelve.” Matthew records that they are given authority over unclean spirits and power to heal, then sent out. Nowhere do we find Jesus expressing delight that these twelve have followed Him or stating that their call was a result of their awesomeness.

God’s call is His own to issue, and His to give in grace. Being called as an apostle was nothing to brag about because it was unmerited. The same is true of all believers and the life God has called each of us into: we are here by His grace. Any awesomeness we have is a gift of His, not our own.

The calling passage includes a list of the Twelve. Peter is first, Judas is last, and Matthew is included. His personal call was in Matthew 9, but here he is placed in the Twelve.

Jesus gives the Twelve instructions for their mission, including what to do, what to take, and what not to do and what NOT to take. The Twelve are to rely on those they minister among for their needs—but they are not to seek wealth in the process. They are to seek provision and trust God for the later needs.

The rest of the chapter addresses what the disciples, both the Twelve and the larger group, can expect.


In Focus:

Taking a look at Matthew 10:24 as our main verse, we see that Jesus highlights that He will suffer. And, since He will suffer, his successors should also expect trouble. After all, they are not going to be greater than He is. They will face the same opposition—and the more they are like Jesus, the more certain they can be of the persecution coming their way.

This includes warnings of the destruction of family relationships (10:21), homeless wandering (10:23), and worse (10:28). This last verse, though, is not only a warning but a hope. Yes, opposition to the Gospel can kill the body.

Only One, though, has power over the soul. And He watches over even the hair on your head.

In Practice:

What do we do, then, in light of this?

First and foremost, we strive to be like Jesus. We cannot be jerks or idiots and blame it off on the world’s hatred of Jesus. If you are slack in your work, they did not fire you for your beliefs. They fired you for being a slacker. So do the fullest of what you can do, because all that we do ought to glorify God.

Second, we expect trouble. Troubles from this world should be the normal experience of the Believer in Jesus. If your faith is always easy, you are isolated from reality. There are people who need you, both in the body of Christ and outside of it. But once you interact with them, you will see the trouble, and it will affect you.

Third, we stand firm. Matthew 10:38 is the clearest passage you will find on this. The call to follow Jesus is the call to publicly identify with His death. Not with His miracles, but His death. That’s not the call for some mythical set of “super-Christians” but for all who follow Him.

It is our job to walk the streets condemned for our Savior, publicly declaring who He is. Let it be obvious who we are, what we believe, and most importantly: Who we serve.

Christ is Lord!


In Nerdiness:

The Apostle lists are found Luke 6:14-16, Mark 3:16-19, and Acts 1:13. John names Apostles throughout, but has no definite list of the Twelve. There are differences in these lists, in both content and order. Some aspects are easy to explain: Simon the Cananaean and Simon the Zealot are easily the same person. Others are tougher, but many people had multiple names in that era (not to mention Jesus’ own habit of renaming people, e.g. Simon/Peter; Abram/Abraham,) so the idea that Bartholomew and Nathanael of Cana are the same person is not impossible. Still, these differences should be noted and not ignored. If we believe that God inspired Scripture down to the details, then the details matter.

Miracles and More: Matthew 9

In Summary:

Picking up in Matthew 9, we see the Lord Jesus performing miracles at the front and end of the chapter. Matthew is called as an Apostle in Matthew 9:9 and even though he is the author, his story takes barely a verse. He immediately follows up the story of his own calling with reference to the multiple tax collectors and other generic “sinners” that Jesus spent time with. Whether these people came to Jesus because He called Matthew or they were already drawn to the Lord is not clear from this passage. What is clear is the compassion and grace of Jesus and His embrace of those who were outcast from society. Even for those who were outcast by their own choice.

From there, we see teaching about fasting in response to questions, and then more miracles of healing. Matthew 9:18-26 tells the story of healing two women. One a young girl, the other an adult who had suffered for as long as the young girl had been alive. The contrasts are worth noting. For example, the girl’s parents sought out and asked for healing while the woman’s effort was to be healed quietly without bothering Jesus. Jesus takes note of her, though, and does not allow Himself to be just a healer. He will bring Himself into a relationship with those who want to be close to Him.

The chapter wraps with the healing of two blind men, the casting out of demons, and the summary of the need for workers in the harvest. The command to pray for harvesters in Matthew 9:37-38 is often used to encourage evangelism. In context, it is also relevant to compassionate work and overall care for people, as it is a response to seeing the people as “sheep without a shepherd.” Jesus is the Good Shepherd, and our call is to bring people to Him.

In Focus:

Let’s take a closer look at Matthew 9:14-17. There are three key ideas in Jesus’ answer to the disciples of John. First, though, note that this is not a trap question like the Pharisees tended to ask. Instead, it is a reasonable assumption that the disciples of John had no interest in trapping Jesus. They simply needed to understand why Jesus was not requiring His disciples to do as they did.

Here are those three key ideas:

1. As in Ecclesiastes, there is a time for everything (Ecclesiastes 3.) That includes a time to celebrate. It would be wrong for the disciples to weep in the presences of Jesus as if He were not there.

2. That there is a time for everything is also reflected in v. 15 where Jesus highlights that the disciples will fast, when He is taken away from them.

3. The above two are the practical outworking of the major point: not everything follows the same path. Spiritually speaking, there is a time for new things which do not fit into the old ways. That does not allow disposing of what is right: wine still goes into wineskins. Jesus does not tell John’s disciples that God has abandoned everything, but rather uses a metaphor of refreshing and restoring.

In Practice:

How do we make these three keys practical?

1. There is a time in your life, in the lives of others, to celebrate and rejoice. There are times when God has shown grace so greatly that to weep would not only be odd, it would be wrong. And to expect others to weep in those times because their exuberance does not feel right to you? Be cautious you do not force others into your box.

2. There is now cause in the lives of believers for weeping and fasting. We do not do so enough, either privately and secretly or corporately and openly. The church-at-large would do well to recapture the idea of fasting.

3. As we look at what it means to put the new wine into the right receptacle, a key caution is this: the major change in God’s work in this world was effected at the Cross. If you have a “new thing” that is different from the change from Old to New (and it isn’t the Millennial Kingdom of Jesus,) then check it hard against the truth of Scripture. Not against your imagination.

And on the opening observation: some questions are traps and tricks. Most, though, are honest efforts to understand. Remember that.

In Nerdiness:

1. Parallel passages for the healing of the woman and the girl are Mark 5:22-43 and Luke 8:41-56.

2. I find the difference in those two miracles most striking in the publicity. Notice that Jesus deliberately highlights the healing of the woman and speaks positively of her. (Calling her “daughter,” for example.) Everyone in the crowd would have known. But for the girl? He sends the crowd away and then raises her from the dead. Mark records an explicit command to keep this a secret (Mark 5:43.)

Why? Why attempt to keep one quiet and broadcast the other?

3. The Pharisaic complaint in 9:34 is similar to what launches the “House Divided” teaching in Luke 11:17-19.