Matthew

1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

    Each of the Gospels fix the time of Jesus’ resurrection at first light on Sunday morning. Upon the first day of the week, very early in the morning… at the rising of the sun (Luke 24:1; Mark 16:2); the first day of the week…early, when it was yet dark (John 20:1). These loyal women were up early, walking to the tomb as the rising sun began to lighten the eastern sky. One can almost imagine the first rays of the sun touching the huge stone and rolling it back for all to see that it was empty!

     At this very moment, Jewish priests were performing the wave offering of Firstfruits in accordance with the Mosaic law concerning the Passover/Unleavened Bread convocation (Lev 23:5-14). The way that God commanded the priests to determine the day for this ceremony is unique among the Old Testament rituals. Instead of upon a set date (ie, the 17th day of the 1st month), the ritual of Firstfruits was required to be performed upon a particular day (the first Sunday) within a certain feast-week (Unleavened Bread). Given by God thousands of years earlier, this simple and little known offering perfectly matches the details of Jesus’ death (see note on Mat 26:2). It appears that Noah’s Ark touched land in the new world on this exact day also (see note on Gen 8:4).

     Many of the greatest events in the life of the Messiah correspond typologically with a ceremony, a feast, or an offering designed by God’s hand in the Mosaic Law. On the 10th day of the month Jesus entered Jerusalem mounted on a donkey, the same day that each family was to select a perfect lamb for the Passover (Ex 12:3). For four days the scribes and Pharisees proved Him, trying to find a blemish in Jesus’ life and teaching, and on that lurid day of His betrayal, Jews everywhere were carefully cleaning and removing from their homes any spot of leaven. At the very moment He hung dying on the cross, the Passover lambs were being slain in the temple; Christ our Passover is sacrificed for us (1Cor 5:7). The day His body rested in the tomb, all Judaism was observing the holy high day Sabbath, and at the hour of His resurrection the priests were offering the Firstfruits (a type of resurrection). Later, on the exact day of the coming of the Holy Spirit, the Old Testament ceremony of Pentecost was being celebrated. Amazing details, yet many more could be given.

     The women had prepared sweet spices the night before, but after sundown so as not to profane the Sabbath (Mark 16:1; Luke 23:56). Then, early in the morning, they went to the tomb to anoint His body. Matthew describes the experience of the two Marys (Mat 27:61), but Luke names several other women who also went to the tomb that morning (Luke 24:10). Coming from several homes, they arrived in separate companies and at slightly different times. Mary and Martha for example, lived outside the city walls in Bethany. They came not knowing how they would move the great stone from mouth of the sepulchre (Mark 16:3) and unaware that the chief priests had installed a guard at the tomb. John’s more detailed account gives only Mary Magdalene’s experience (John 20:1-18), probably because she was the first to see Him risen from the dead.

     In spite of the clear language in the Gospel accounts, some propose that the women went to the tomb at nightfall instead of sunrise. Their idea is that the women set out for the tomb as soon as the Sabbath day had ended and they were free to work (Saturday evening). The only motivation for this exercise is to create time for Jesus to be in the grave for three days and three nights according to His words in Matthew 12:40. While I applaud all efforts to be Biblical, there is a better way to understand Jesus’ sign (see our note for Mat 12:40). The simple record of the Gospel is that the women watched His burial Friday evening and stayed in their homes on Saturday. Sunday they went to the tomb as it began to dawn…at the rising of the sun (Mark 16:1-2; Mat 28:1; Luke 23:54-56; John 20:1; Luke 24:1). The idea that the women went to the tomb and found it empty at nightfall is absolutely untenable with the Gospel accounts. The Greek word translated began to dawn, is a form of the common word phos, which means “light.” The women came to the tomb “as it began to grow light.”

     A Wednesday or Thursday crucifixion just does not fit the Scriptural records and also conflicts with the early church’s testimony of a Friday crucifixion. Nevertheless, Matthew 28:1 is a primary verse used to advance that idea. In the end of the sabbath, they say that is Saturday evening. The next phrase however, explains further: as it began to dawn toward the first day of the week (also Mark 16:1). Very obviously, that is Sunday morning. Unfortunately, these well-meaning readers use long-shot speculations and erroneous statements to create “clear” proofs for their pet interpretations. Reader beware. The simple reading of the Word will seldom (if ever) be overturned by Greek word studies! In this case the speculators are severely wrong, for a deeper knowledge of Judaism and the Greek language does not confute the simple reading, but actually clarifies it. One benefit of having four Gospels is to avoid misinterpretations, yet even then there are those who will not learn (see note John 20:1).

     The re-interpreters have falsely exploited the fact that in the original Greek of Mat 28:1, the word sabbath is in plural form. This, they inform us, means that there were two sabbaths upon consecutive days. Yet, the plural form of the Greek word sabbath is common usage, being a basic part of Jewish culture of that day. The Jews had no names for the days of the week and instead called each day of the week by its number from the sabbath:  the first of the sabbath, the second of the sabbath, the third of the sabbath, etc. So when Matthew wrote, “At the end of the sabbaths,” he literally meant, “at the end of the days of the sabbath.” In English we would say, “The week being ended, as it began to dawn toward the first of the new week…” Thus, the Greek word for “week” is the same word for sabbath (sabbaton, see Luke 18:12) and that explains Matthew’s wording. Young’s literal translation shows this: “And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths…” Adam Clarke clarifies that “on the eve” (KJV, in the end) should be translated “after the end,” and he cites several ancient Greek writings which use the same grammatical construction in this sense.

     It is eminently clear to me that the women came to the tomb at first light on Sunday morning and they found the tomb empty. They did not witness the moment of Jesus’ resurrection, which motivates some to propose that He had risen during the night, or even upon the Sabbath day before. The gospel of Mark though, cuts off all argument: Now when Jesus was risen early the first day of the week (Mark 16:9). Matthew’s account contains a proof as well, for it says that as the women were returning to the city, the frightened guards were arriving at the chief priests with a story that would worry the rulers even more (Mat 28:11). The inference is strong that the resurrection had just taken place, for the guards would not have waited much time to give their report. They were in danger of their lives. John’s gospel also indicates that Jesus’ resurrection had taken place moments before the women arrived that morning, for Jesus forbade Mary Magdalene to touch Him because He had not yet ascended to the Father (John 20:17), yet not long after He allowed the women to touch His feet (Mat 28:9; also John 20:20, 27).

     Luke, meanwhile, gives the clearest succession of days: Jesus died and was buried on Friday, for that day was the preparation, and the sabbath drew on (Luke 23:54). The women watched His burial and returned to their homes to prepare ointments; they rested the next day according to the commandment (Luke 23:55-56) and then early the following day they went to the tomb (Luke 24:1). He was thus three days in the grave: parts of Friday and Sunday plus all day on Saturday. 

2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men.

     It is unclear if the women saw these things, or if they had already taken place before they arrived. The other Gospels do not mention the guard or an earthquake. My impression is that the stone was already rolled away (Mark 16:3-4) and the keepers had just fled. The women saw only the angel sitting upon the stone and the watch was even then going to report what had happened to the chief priests (Mat 28:11). From Mark’s account, it is also possible that the angel who spoke to the women was not the one that had frightened the watch, but appeared to them inside the tomb.

     From the description, this was not your average angel. He is a notable and powerful being with features similar to the angel in Daniel’s vision (Dan 10:6), Ezekiel’s cherubim (Eze 1:13-14) and John’s vision of Christ (Rev 1:14-16). By the other Gospels, we understand that there were several angels at the tomb.

5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

     Matthew gives only a brief sketch of how the disciples learned that Jesus had risen from the grave. Using the other Gospels we can better piece together the comings and goings of the women, and also the appearances of angels and Jesus Himself. Almost certainly more than one group of women went to the tomb that morning and they did not all arrive at the same time. Mark’s record shows that one group of women came to the tomb wondering, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted (Mark 16:3-5).

     Luke is very similar, except that the two men appeared a little after the women entered the tomb: And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments, and they were afraid (Luke 24:3-4). Some have made a big deal of the fact that Mark mentions one angel but Luke describes two angels. Yet that is easily accounted for by considering the various women’s experiences and the fact that angels can choose to be seen or remain invisible. The gospel of John follows only Mary Magdalene’s experience. She also saw two angels, one at the head and the other at the feet where Jesus’ body had lain (John 20:12). A little while later, John and Peter came to the empty tomb, and while they saw the grave clothes strewn about, there were no angels.

7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

     The twelve disciples still sat in shock in their Jerusalem quarters, discouraged, demoralized and extremely disappointed. Their hope was dead, for they had trusted that it had been He which should have redeemed Israel (Luke 24:21). Now, suddenly, He was gone; killed in an unthinkable, lowly manner, disgraced and cruelly mocked by the Jews. Neither they nor the women expected to find Jesus alive in three days. So slow were they to believe in His resurrection that even when presented with an empty tomb Mary thought that the gardener had removed His body. And the two on the road to Emmaeus thought the women had simply seen a vision of angels. (Luke 24:23). Even after hearing the women say they had seen Jesus risen from the dead the disciples took them for idle tales (Luke 24:11). They were even skeptical upon seeing Him in person, willing to believe it was His ghost rather than the actual body of Jesus! They needed to watch Him eat, touch Him and note the marks in His hands and side.

     While the fact that the disciples were not expecting Jesus to rise from the dead lends credibility to their witness accounts of His resurrection, it must be asked how they could have been so blind to that event after all the prophetic teaching He had given them on the subject (see Mat 17:22-23; 20:17-19). To answer that we should first note that this was something God had withheld from their understanding (John 20:9). Second, given that Jesus frequently spoke in parables which the disciples often could not understand, it is likely that they attributed Jesus’ prophecies concerning His death and resurrection to more of the same spiritually-intended language beyond their mental grasp (see Mat 16:21-23). And finally, the twelve Apostles were not the most intelligent, sharp-minded individuals Jesus could have chosen. He chose honest, humble, God-seeking, uneducated and unrefined men to be witnesses of His ministry. It was extremely hard for them to accept the new covenant truths He was teaching. They simply could not think outside of their pre-conceived ideas that the Messiah would deliver them from the Romans in power and strength, not die an ignoble death at the hands of their enemies! It took special, specific teaching by the risen Christ to the eleven to open their eyes to His purpose in dying on the cross (Luke 24:45).

     He goeth before you into Galilee. The disciples evidently stayed in Jerusalem until the Feast of Unleavened Bread was finished (John 20:26), and then went to Galilee where Jesus appeared to seven of the disciples while fishing (John 21:1-14). Later He showed Himself to the eleven on a mountain He had chosen (Mat 28:16). Then they went back to Jerusalem for Pentecost, where Jesus bestowed the Holy Spirit in the same upper room that He had shared with them the day before He died.

9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

     Reconstructing the exact details of the women’s experiences on this tumultuous day is difficult because different groups were moving between their homes, the tomb and the disciples’ hideout. Apparently the women did not feel threatened by the Jewish authorities, but the disciples were in hiding for fear (John 20:19). Half a dozen women, if not more, were involved: Mary Magdalene, Mary the mother of James and John, Joanna, Salome, Jesus’ mother, Martha and Mary of Bethany (Luke 24:10). The Psalmist had written, weeping may endure for a night, but joy cometh in the morning (Ps 30:5). And so it would be for these women, the first humans to whom Jesus chose to reveal Himself – even before the Eleven. It is a wonder, for the Judaic religion was strongly skewed to benefit the male. In the greater picture though, how appropriate that the first witness of the Savior be the Woman, for she first fell into sin by the deceits of Satan. Furthermore, Christ came into the world through the seed of the Woman (no man involved) and to her the promise was first given (Gen 3:15). It is fitting then that she would be first to see the Victor alive again. 
     Here is a possible reconstruction of events at Jesus’ resurrection:

1. Jesus is hastily buried Friday evening by Joseph and Nicodemus. Many of the women who saw His crucifixion also witnessed His burial (Mat 27:60-61). These made plans to meet together at the tomb as soon as possible to anoint His body more carefully.
2. Early on Sunday morning, just as the day was dawning, the groups of women went to the grave. Some wondered how they would move the stone (Mark 16:3), unaware that an angel had just rolled it away to reveal an empty grave! The keepers had fled in terror.
3. Arriving at the tomb, the first group of women were greeted by the silent scene of a gaping entrance – the huge stone had been rolled to one side. They entered the tomb and were much perplexed at not finding the body of Jesus (Luke 24:2-4). Thinking that someone had stolen His body, Mary Magdalene left the group and ran to tell the disciples (John 20:2).
4. The other women continued at the tomb, wondering what might have happened. They may have explored the tomb further, for these tombs often had numerous niches to hold the bodies of the whole family. Suddenly two angels appeared and one spoke to them, explaining that Jesus had risen from the dead and that they should go and tell the disciples.
5. The women obeyed, runnning from the tomb back into the city. They did not see Mary Magdalene, who was ahead of them and reported first to the disciples of Jesus’ missing body. Peter and John immediately ran to the tomb, they did not see the group of women bringing the angel’s message either, probably because they took a different route. Or maybe the disciples had not all spent the night at the same place.
6. Mary, Peter and John ran at full speed to the tomb, but John was the faster runner. The two men are amazed by the scene, finding the grave clothes but no body. They do not see any angels. They leave the tomb wondering what it all meant.
7. Mary arrived a little later, but remained longer than Peter and John at the tomb, alone and weeping. Stooping down to look into the tomb again, she suddenly saw two angels appear right where Jesus’ body had lain. At that moment, Jesus spoke from behind her and Mary became the first to see the risen Lord (Mark 16:9). Overjoyed with excitement, she ran off again to tell the disciples. Some of them have a hard time believing her story.
8. The other women, enroute to tell the disciples their story of seeing two angels at the empty tomb, were unaware that Peter and John have already been told. On the way, Jesus suddenly appeared to them and greeted them. Many manuscripts do not have the first part of Mat 28:9, And as they went to tell His disciples (see NASB, NIV). It is possible then, that Jesus did not appear to these women until later.

     A slightly modified reconstruction has Mary Magdalene arriving earlier and alone at the tomb. Seeing it empty, she runs to tell John and Peter, who go to see for themselves with Mary following. They also see that the tomb is empty and leave wondering about it. Mary stays at the tomb, distraught and weeping, when Jesus suddenly appears and speaks to her. She runs back to tell the disciples what she has witnessed. Meanwhile, the other women arrive at the tomb, where an angel announces that Jesus has risen from the dead. Not knowing that Mary, John and Peter have already been to the tomb, these women run with to the disciples with the news. On the way Jesus meets them and they worship Him.

10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

     The disciples would see Jesus that evening (John 20:19), but it was in Galilee that He spake to them many things pertaining to the Kingdom of God (Acts 1:3; 13:31). There they would also witness Him ascending back into heaven. See verses 16-20. Perhaps around this time Jesus appeared to Peter alone, an event mentioned in Luke 24:34 and 1Cor 15:5, but of which there is no further account in the Scriptures.

11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor’s ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

     The soldiers had no choice but to accept the elders’ advice. If they went to Pilate with this news, they risked being put to death for failing in their duty. Would Pilate believe their tale of angels opening the tomb and stealing the body? And so they collaborated with the Jews to keep quiet. Pilate was only in Jerusalem to keep peace during the Passover. In a few days he would be leaving for his home in Caesarea. We will persuade him, and secure you, the Jews told the men. It was not an empty promise, for the Roman governors were known to take bribes. Felix, for example, kept Paul in prison because he hoped to obtain money from him (Act 24:26).

      The Jews’ story is the most popular argument of skeptics to discount the resurrection of Jesus Christ even today, yet common sense declares it entirely impossible that the 11 disciples would go to their individual violent deaths preaching something they knew was a lie. One famous skeptic proposed that Mary Magdalene stole His body, yet that highly improbable idea does not account for the fact that the Apostles testified to have seen Him on multiple occasions alive from the dead: talking, walking and eating. Indeed, one of them would not be convinced even by an empty grave; he must see Him and touch the nail prints before he would believe that Jesus had risen from the grave (John 20:25). He too would turn from skeptic to fervent belief. One tradition says that doubting Thomas was stabbed to death while preaching the resurrection of Christ in far-away India about 40 years later. No, these men were absolutely sure that Jesus was alive; there was not the slightest doubt in their minds. With their own eyes they witnessed Him risen from the dead, they had heard Him speak and had touched His resurrected body (1John 1:1).

16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted.

     Some think this was the same mountain where He had preached the Sermon on the Mount (Mat 5-7), and that more than five hundred men assembled there to see Him (1Cor 15:6). Luke gives more details surrounding the first appearances of Jesus to His disciples (Luke 24:13-47). John records that Jesus appeared twice to the disciples in Jerusalem before they returned to Galilee (John 20:19, 26).

     But some doubted. Thomas, who was absent the first time Jesus appeared to the disciples, was one of these (John 20:26-29). Fears and doubts are major obstacles to saving Faith and originate in the intellect and/or emotions. Satan is very adept at manipulating these areas of Mankind’s minds to keep them from believing and following Christ.

18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

     Jesus did not receive His God-powers in the sense of being granted or bestowed with supernatural Power. Rather, He possessed them by nature, by being the son of God. At the Cross however, He gained a new authority or power over Satan and his kingdom of darkness. See this described in Rev 12. At that moment, the throne of the New Kingdom was set up (Dan 9:7), and He will rule in it forever and ever (Is 9:6-7). See also Eph 1:20-22. This tremendous victory over Satan meant that Christ could justly announce to His disciples, All power is given unto Me in heaven and in earth.

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

     The Greek is better translated, “Go and make disciples of all peoples, baptizing them in the names of the Father, Son and Holy Spirit, and teaching them to keep and obey all the things that I have commanded you.” The parallel passage says, Go ye into all the world and preach the Gospel to every creature (Mark 16:15-16). This is the missionary mandate which the Apostles received and followed. Their working results are remarkable and without peer in the histories of the world. 

     Unto the end of the world (Gk – aion). Some translations read, unto the end of the age. The Apostles (and early church writers) used the term aion when referring to the literal, physical end of the world such as described in 2Pet 3:10-12. The same expression is used in Mat 13:40 in describing the final destruction of the earth and judgment of all mankind. Three words should be studied in this subject: the world in the social sense of an age, era or generation (aion), the world in the cosmic sense of the creation of earth and heavens, the universe (cosmos), and the world in the physical sense of land and territory (ge). These terms are used almost interchangeably in the New Testament, but do have individually unique connotations. 

     The false doctrine of Preterism is abruptly halted by Jesus’ promise to be with His people to the end of the age, for Preterists claim that the age ended at the fall of Jerusalem in AD 70.

     Those who reject the doctrine of the Trinity are also greatly convicted by these verses. They say that Jesus was only a man or angel and that the Holy Spirit is not a person but the power or spirit of God. Why then baptize into the names of the Father, Son and Holy Spirit, if one is not God and the other is just a concept? It is folly to so manipulate the Scriptures.

1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

     Jesus had been taken from the Garden to the house of Annas, where He was grilled by some of the chief priests until the Sanhedrin could be hastily assembled in the middle of the night at the house of Caiaphas, the official high priest. There, He was cruelly treated and mocked by the Jews, but the official vote apparently did not take place until early morning as they led Him to Pilate (Mark 15:1).

     Some scholars think that the Sanhedrin was required to meet at the temple, which would make this night court illegal. They propose that the Jews met briefly at the temple and then led Him bound to Pilate. Nicodemus and Joseph of Arimathea were either not present during these councils, or were silent in the face of overwhelming opposition. Probably the latter is true.

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

     At this time, Pontius Pilate was the Roman governor of Judea under Emperor Tiberius and Herod Antipas was in charge of the Galilean region (Luke 3:1). The fact that his soldiers had killed some Galilean Jews while they were offering sacrifices (Luke 13:1) hints that Pilate was a cruel governor, and cared little for the Jews’ religion (see note John 18:29). While the Jews delivered Him to Pontius Pilate, they would not enter his court to avoid being defiled and so disqualified to eat the Passover that evening (John 18:28).

     Determined to force a trial of Jesus in the Roman courts, the chief priest’s initial complaint to Pilate was that He was perverting the nation and forbidding to give tribute to Caesar (Luke 23:2). Pilate however, did not take the bait. He was wise to their lying tactics by this time and immediately he suspected sinister motives and hypocrisy. After all, the Pharisees themselves were highly critical of Rome and detested paying taxes; why the sudden loyalty? Pilate quickly understood that Jesus was being unjustly accused because they were envious of Him (Mat 27:18). He had no intention of being an accessory to their crimes and so attempted to have Him freed.

     Notice that the Sanhedrin had condemned Him to death for blasphemy, but before Pilate they manufactured a charge of plotting against Caesar. They knew Pilate would never receive a charge of religious blasphemy to be tried in his court. Above all, the Jewish rulers wanted to see Jesus crucified by the Romans, for nothing would so dishonor Him before the people (see John 18:31-32).

3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

      Perhaps this hints that Judas did not expect Jesus to be arrested. After all, for 3 years now Jesus had easily escaped their clutches, often by miraculous means. The alternate view is that Judas, in a petulant moment of bitterness, took offense at Christ’s reprimand and sought revenge by betraying him. Now he suddenly saw his actions in their full sinfulness and was sorry (see note Mat 26:25). Matthew alone records Judas’ regret and following suicide, although it is mentioned by Luke in the book of Acts (Act 1:16-19).

     The Jewish leaders refused to help Judas with his guilty conscience. What miserable guides they were! While the text says Judas repented himself, that does not mean he sought forgiveness for his actions. He was sorry for what he had done and recognized that he had sinned, but he was not repentant unto redemptive action. His suicide shows that to be true.

5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter’s field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day.

     This is an interesting detail. The Greek word for temple here is naos, which refers to the inner sanctuary. Another word, hieron, is used for the temple buildings. Did Judas throw the money into the very temple itself? Only priests were allowed there. Scholars have wrestled with the language, with many believing it means he threw the money towards the temple, or perhaps into the outer court. I’m not so sure. Judas was very distraught, as his immediate suicide shows. A person of that mind would have no qualms to break another rule.

     Peter’s sin was great; he denied Christ three times. Judas’ sin was also great; he betrayed Christ to the Jews. Judas’ greater sin though, was that he did not seek forgiveness as Peter did. Instead, he gave up the relationship and went and hanged himself. Some see a contradiction between the two descriptions of Judas’ death (see Act 1:16-18). Maybe his attempt at hanging resulted in disembowelment. A popular and convenient resolution is that Judas hung himself on a tree overlooking the valley of Hinnom (the origin of the word Gehenna – Hell). The rope or tree broke, causing him to fall onto the rocks below.

     Luke says that Judas bought the field, but Matthew says the chief priests bought it. Perhaps Judas had made a deal for this field before, but didn’t have enough money to complete the purchase. The thirty pieces of silver (a sum equal to just one month’s work) seemed to him “easy money” to finish the deal. However, when Judas saw that Jesus was dead, he was overcome with remorse and threw his ill-gotten gain into the temple. Ever the picture of righteousness and piety, the priests did not know what to do with this blood money. Then they discovered that it had been destined to a particular seller. Seeing an easy way out, they completed the sale and assigned the property to be used as a graveyard for strangers (an unknown person who happened to die in Jerusalem). It became known to all as the field of blood (Act 1:19).

     The very money which delivered Jesus to death was used to buy a place of rest for strangers (including Gentiles). It is surely a prophecy by types of that momentous spiritual event.

• Thirty pieces of silver was the price fixed by the Law that a man must pay for the wrongful death of a slave (Ex 21:32).
• In the Old Testament, the typological meaning of silver is redemption.
• The silver was cast into the temple sanctuary, where the atonement is pre-figured in the rites and ceremonies of the Law.
• The silver provided a place of soul-rest for the unwanted and unknown.

9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter’s field, as the Lord appointed me.

     This prophetic detail is found only in the book of Matthew. “And taking the thirty pieces of silver, for that was the value the children of Israel had esteemed for Him, they bought the potter’s field just as the Lord had told me to do.” The quote is a paraphrase of the Masoretic text of Zechariah 11:12-13, which is notable for three reasons: first, because the Septuagint is the preferred Old Testament source of the Gospel writers; second, because the passage is attributed to Jeremiah instead of Zechariah and third, because the quotation does not closely match the base text.

     The view of some scholars is that Matthew refers to the section of Scriptures called “the latter Prophets,” which was often called “Jeremiah” because that was the title of its first book. Others however, believe that Jeremy was a later insertion in the text or an early copy error, for the spelling of the two words is fairly similar.

     I favor the first option for an additional reason. While the prophecy is generally based on Zechariah 11:12-13, that passage is only vaguely understood without the input of two other key passages, both found in the book of Jeremiah. The first describes Jeremiah’s visit to a potter, where we learn that the potter is actually God (Jer 18:1-10). The second describes Jeremiah redeeming a field just before the city of Jerusalem fell to the Babylonians (Jer 32). The following paragraphs show that incorporating these meaningful details into Zechariah’s report will bring clarity to the meaning of the prophecy and also to its fulfillment. This also gives reason for Matthew’s rough quotation of the base text. 

     As for Zechariah, God had instructed him to become a shepherd in order to develop an object lesson whose meaning would remain obscure until the coming of the Messiah. The flock of the slaughter (Zec 11:4) represents the scattered multitudes at the first coming of Christ (Mat 9:26) who were so cruelly treated and oppressed by their own shepherds (Zech 11:5, compare Mat 23:13-14). At that time there would be a great proving in the land. Those who were found worthy would take root and become the new people of God under a better Covenant with all Israel (Zech 11:6-11). By the word of the Lord, Zechariah suddenly broke his staff, Beauty, and quit his job as shepherd. So the people payed him what they valued his labor to be worth, thirty pieces of silver, which Zechariah took and cast to the potter in the house of the Lord (Zec 11:12-13). Then he broke the second staff, Bands, which signified the end of the house of Israel (Zec 11:14).

     There is a wealth of typological meaning in this passage. Thirty pieces (three is the number of the Trinity) of silver (an OT symbol for salvation), point to that unfathomable act of Christ in dying to redeem sinful man. In life He was lowly esteemed by mankind, for the thirty pieces were thrown away – but directly into the naos of the Lord. There it was esteemed of priceless value, accepted by God as the appropriate price to buy back Mankind. The blood money was given to the Potter, an apparent term for God the Father (Is 64:8), for throughout the Bible the Creator is likened to a potter who fashions and forms vessels in the way that pleases him (Is 45:9; Jer 18:1-6; Lam 4:2; Rom 9:20-21).

     The Potter takes a lump of clay and begins to work, forming it carefully into the shape that He desires. At first only His great mind knows the work that He has planned, but slowly His creation begins to take shape under His forming hand. Before the God-seekers marvelling eyes, His creation is at last finished, a work of beauty, goodness, wisdom and promise. How true of the salvation events surrounding the death and resurrection of Jesus Christ! Tantalizing details and prophetic hints are scattered all through the prophets and in the teaching of Jesus’ ministry, but it was not until all was finished that the whole purpose of God was revealed, to be forever admired and discussed. Like Esau before him, Judas threw his salvation away (as did all Mankind), but the Potter in the house of the Lord made something new from the same piece of rejected clay. That stone so lightly esteemed and rejected by the builders has become the chief corner stone, elect and precious (1Pet 2:6-7).

     The above ideas only scratch the surface of the many levels of this prophecy and the typological details of Christ’s death and resurrection. The son of Man goeth as it is written of Him (Mat 26:24). Many times the prophets did not understand what God told them to do or write, but they were faithful and obedient to record the words as the Spirit’s direction (2Pet 1:21).

11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

     All four Gospels record Pilate asking this question (Mark 15:2; Luke 23:3; John 18:33), which sprang from the Jewish elders’ accusation that Jesus was perverting the nation and forbidding to give tribute to Caesar (Luke 23:2). Their plan was to have Rome crucify Him in order to make a spectacle of His death, thereby discrediting Him in the eyes of the people. While all the Gospels have full accounts of Jesus before Pilate, the fourth Gospel is the most detailed (John 18:28-19:16). It particularly reveals Pilate’s personal struggle about what to do with Jesus; three times he told the Jewish mob, I find no fault in Him (John 18:38; 19:4; 19:6; Luke 23:22). Pilate knew that Jesus was innocent, just and honest, and that His accusers were jealous hypocrites. However, he was not strong enough to withstand the Jews’ rabid cry for crucifixion. History says that Pilate never recovered; a few years later, like Judas, he took his own life. See note John 18:39.

     Thou sayest. Three times Jesus answered with these words. He had responded similarly to Judas (Mat 26:25) and the high priest (Mat 26:64). Pontius Pilate was impressed by Jesus’ bearing and simple quietness. Upon learning His supposed crime was that He made himself the Son of God (John 19:7), he tried very hard to free Him (Acts 3:13). It even seems that Pilate believed Jesus was the son of God, for he became more and more afraid (John 19:8). Reading the accounts, Jesus appears before Pilate as the One in control of the unfolding events and that bothered Pilate (John 19:11-12). After finally giving in to the mob and condemning Jesus to death, Pilate did manage a minor win – he irked the Jewish elders by writing their very accusation as a title over Jesus’ head while He hung on the cross: the King of the Jews (John 19:19-22; Luke 23:38).

12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly.

     Jesus’ silence before His accusers was a fulfillment of messianic prophecies such as Is 53:7 and Ps 38:12-14. The final, great part of His mission was to die, not defend Himself against their lies. His silence won Pilate’s admiration and support. He saw right through the Jews’ feigned allegiance to Rome and knew that they had brought Him on account of envy. How was Jesus’ countenance before the accusations? Did He look at His accusers, or keep His eyes on the ground? Was His face marked by pain and suffering, or unfathomable tranquility?

     Luke records that Pilate at this time sent Jesus to Herod, who interviewed Him and then returned Him to Pilate (Luke 23:6-12). It seems that Pilate tried to push a difficult situation onto Herod, but it did not work. Both Pilate and Herod were in Jerusalem over the Passover gathering for peacekeeping reasons. Pilate normally lived in the Roman port city of Caesarea, while Herod Antipas ruled from Tiberias, a Roman-developed city on the shores of lake Galilee (see note John 18:29). Jesus had lived most of His life in the region of Galilee and Herod had for a long time wished to interrogate Him and watch Him work some miracles (Luke 13:1-2; 23:8). Ever since he had put John the Baptist to death Herod had worried about Jesus, who he thought might be John come back to life (Mat 14:1-12). While Jesus did answer some of Pilate’s questions, He refused to respond to Herod, perhaps because Pilate’s motives were nobler than Herod’s. Nevertheless, Herod did not find fault with Jesus either and sent Him back to Pilate as an act of courtesy. The two rulers became friends by this episode (Luke 23:12).

15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him.

     Evidently the Romans, in an effort to create goodwill with the Jewish populace, had released a Jewish prisoner at a previous Passover. The Jews had come to expect it as a yearly action (Mark 15:8). With the Jewish multitude already gathered in the Roman hall, Pilate apparently saw an opportunity to have Jesus released. Speaking directly to the crowds, he offered them a choice of prisoners to set free (Mark 15:9-10). Jesus the Nazarene or Barabbas the robber. Barabbas was a thief and murderer who was in jail for inciting an insurrection in Jerusalem (Mark 15:7; Luke 23:19; John 18:40). Not only did Pilate’s plan fail, it made the situation even more precarious. The chief priests moved quickly, inciting the multitude to demand Barabbas’ release and Jesus’ immediate crucifixion (Mat 27:20; Mark 15:11-13). Pilate, needing to content the people and avoid escalating into a full-blown tumult, gave in and delivered Him up to be crucified (Mark 15:15). Luke’s parallel account gives a very similar record of events (Luke 23:16-25).

     When they were gathered together. According to John’s Gospel, the Jews would not enter the praetorium because they did not want to be defiled and consequently barred from eating the Passover (John 18:28). So Pilate had to come out of the Hall to hear their complaint in the open air (John 18:29). He initially tried to defuse the situation by telling the chief priests and elders to take care of the matter themselves (John 18:31), but the Jews wanted Jesus to be publicly executed and insisted that Pilate do so immediately, if not sooner. So Jesus was taken into the judgment hall, where Pilate questioned Him without His accusers being present (John 18:33-37).

     It was at this time that Pilate uttered his famous and cynical question, What is truth? Then he went out to the Jews and gave them his verdict of “not guilty” (John 18:38). Continuing through John’s account, it appears that during the trial, Pilate went out to talk to the Jews several times. Each time he appeared the mob began to yell and shout. Then, when Jesus Himself appeared wearing a crown of thorns and a kingly robe, the chief priests and elders began shouting, Crucify Him, crucify Him (John 19:5-6). Once more Pilate took Jesus back into the judgment hall, this time questioning His origin and purpose. Jesus’ answers made Pilate afraid and even more convinced that He was innocent (John 19:9-11). He took Jesus out to the Jews again, to a place called the Pavement (John 19:13). Upon seeing Him, the Jewish leaders lost all restraint, Away with Him, crucify Him (Joh 19:15), they shouted again and again. The gathered Jewish mob, ever ready to provoke and aggravate their Roman rulers, joined in and threatened such a tumult that Pilate agreed to their demands (John 19:16).

19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

     Only Matthew records this detail. It is shrouded in mystery. Did Pilate’s wife know Jesus? How did she discover He was standing before her husband? Maybe she simply connected the tumult about a Jewish prisoner with her recent miserable night of bad dreams. And maybe she was even then watching Jesus before Pilate and feared that her dreams were a bad omen of the present moment and so sent a messenger to warn her husband. Some think God sent an angel to specifically warn her in a dream about Jesus, much like the angel that came to warn Joseph when Herod thought to kill baby Jesus (Mat 2:13). This seems unlikely. Jesus’ death was in God’s plan, would He tell someone not to carry it out?

     The Greeks believed and feared the power of the gods, who would bring evil upon men that did not act honorably and justly. So if Jesus really were a son of the gods, of course Pilate was afraid. His wife’s warning simply added to his misapprehension.

20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

     It is remarkable that the Jewish multitude, which just a few days earlier had welcomed Jesus into Jerusalem with palms and singing (Mat 21:8-10), should now be found shouting against Him. Remember however, that this multitude had followed the chief priests and elders from Caiaphas to Pilate (Luke 23:1). These were wicked, blood-thirsty men, the kind that uncannily appear at ungodly events to see what new evil they might find. The multitude that had welcomed Jesus was primarily His disciples (Luke 19:37). Certainly there were some Jesus-sympathizers among the multitudes at Pilate’s court, but it was predominantly a Pharisaical crowd of politically-motivated Jews. In persuading the multitude to ask for Barabbas, they gained more supporters, for the Jews chafed under the Roman’s rule. Besides, Barabbas was nearer to the Jewish idea of the Messiah than was Jesus the Nazarene. Barabbas was a fighter, someone who could free them from Rome and return Israel to power.

     The Jewish mob’s insistence that Jesus be crucified is difficult to imagine. What had He done to deserve such hatred and rejection? Even the hardened Roman governor was shaken by their rabid hatred of this simple, harmless Man. Pilate was not a Jew. He did not even pretend to understand their complicated laws and customs. All he knew was that Jesus had done something to provoke their anger. He became alarmed however, when he heard that Jesus claimed to be the Son of God (John 19:8) and actually seemed to be in command (John 19:10-12).

     Pilate strongly believed that Jesus was completely innocent and that the Jews were scheming to have Him crucified on account of envy and hatred. Why, what evil hath He done?  Pilate asked. But the Jews, by this time beyond rationality and sense, simply kept shouting, Away with Him, crucify Him (John 19:15). The incensed mob grew only more wild and threatening. No wonder Pilate felt trapped in his course of action.

     There is a notable parallel in the crowd’s decision to take Barabbas over Jesus, for all through history Mankind is choosing to follow one of two possible masters. The first is the simple, peaceable, righteous Jesus Christ, but the second is the murderous, rebellious robber, Barabbas Satan. To follow the first One is to give up self, sin and the world; to follow the second one is to live for self, sin and the world. To follow the first will lead to glorious victory and eternal life, but to follow the second will lead to fearful torment and everlasting punishment.

     The Jewish mob rejected Jesus as their King and chose Barabbas to be their ruler. The meaning of the name Barabbas contributes to this analogy: “the son of a father.” That could be any man, or it could stand for all mankind. For by the death of the one perfect Man, the rest are set free from the bondage and sentence of eternal death.

24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

     The Law provided that if a man was found murdered but the killer was not discoverable, the elders should declare their freedom from carrying out the law of capital punishment by a ceremony of washing the hands (Deut 21:6-7). Evidently that custom became part of the Gentile community as well, as a way to show one’s innocence. See also Ps 26:6. Crucifixion however, was a Roman method of execution, it did not figure in Judaism.

25 Then answered all the people, and said, His blood be on us, and on our children.

     It is bad enough to hear the Jews accept the guilt of killing an innocent man, but this was the Son of God. Shocking wickedness. Although they had no authority to speak in the place of their posterity, their words have proven to be eerily, prophetically true. For at this time God ended His covenant with the natural Israel (see the parable of the householder, Mat 21:33) and ever since the Jews have been the most hardened of all races unto saving Faith. That is especially astonishing when one considers that Jesus was a Jew and is so evidently revealed as the Messiah by their own Scriptures. In choosing Barabbas, the Jews chose the devil; in rejecting Jesus, they rejected God; in accepting His blood upon their hands, they rejected His blood over their sins.

     The Romans crucified Jesus upon a single cross, but at the destruction of Jerusalem they crucified so many fleeing Jews that they ran out of space for crosses. So they hung three or four men upon the same cross. His blood be on us, and on our children. It is almost certainly true that in the entire history of the world, no human tribe has suffered more deaths and discrimination than the Jews. Nevertheless, while the plotting Jews had instigated His murder, the Gentiles were the ones who crucified Him. Pilate held the power to free Christ, but he sent his soldiers to do the deed. So both groups are guilty of His death.

     The real reason the Jews continue to be a hated and afflicted race above all others is because they are an obstinate, selfish and rebellious people. For that, some will call me a racist and anti-semite. So be it. I choose to be factually correct, not politically correct. A person’s genes contribute much to the tendencies, personality and mindset of the individual. Jews are by nature more gifted intellectually and that is to their great benefit, but they must overcome the negative tendencies of their race’s disposition. And history records their marked failure in that regard. My own experiences with Jews has only corroborated these facts. All nations are under the curse, but there is a special curse hanging over the Jews; not specifically for crucifying their God, but for rejecting Him again and again and again. There is salvation if they look to the One upon the tree, but not many do. Instead, their existence as a nation and race is a perpetual witness of the calamities and judgments that are destined for all those who refuse the only Name whereby salvation is attained (Acts 4:12).

26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

     Scourging was an exceptionally cruel and painful punishment. The whip was thin and long, with little bits of bone and stone embedded in it. When wielded by experienced hands it could rip the flesh to shreds, causing paralysis and even death. While Matthew and Mark make only simple mention of Jesus’ scourging, the gospel of John shows that it was an attempt by Pilate to placate the blood-thirsty Jews so that they would assent to His release (John 19:1-4). The Gospel of Luke accords with John’s account, for although he does not state exactly when the scourging took place, he notes the same reason as John for Jesus’ scourging: Pilate hoped to get the Jews to accept that punishment instead of crucifixion (Luke 23:22). So while the first two Gospels mention Jesus’ scourging in connection with His earlier prophesy (Mat 20:19; Mark 10:34), the last two describe it in relation to the efforts of Pilate to have Him released. John’s gives the correct chronology, while the Synoptics’ focus is topical. 

     Then released he Barabbas unto them…and delivered Jesus to be crucified. The parallel account says, And he released unto them, him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will (Luke 23:25). Those words have echoed through the halls of Jewish history ever since. Spiritually speaking, a wicked, violent robber and murderer runs loose in that race and the righteous, peaceable Life-giver has been put to death. Of course, that is true for every nation that rejects God’s son, but it has been spectacularly evident in that nation so blessed by the ancients.

     In another spiritual truth, just as Jesus was crucified and Barabbas released, so too is released from bondage every man, woman and child who accepts Jesus’ substitutionary death for their own sins.

27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

     The Greek word for the common hall (praitorion) is not consistently translated in the KJV. In Mark 15:16 it is Praetorium, in John 18:28; 19:9; Act 23:35 it is judgment hall, and in Php 1:13 it is palace. It evidently refers to the ruler’s courtroom or place of meeting with the people and is not specific to one building called the Praetorium. It is linked to the Roman government, not the Jewish Sanhedrin.

     The Jews had earlier mocked and misused Jesus at their trial and now the Gentile soldiers resort to the same. They dressed Him up like a king with regal robe, but put a crown of thorns on His head and a simple reed in His hand as a sceptre. Then they bowed down before Him in mocking allegiance. It is likely that Jesus was mistreated first by Herod’s men (Luke 23:11-12) and later by Pilate’s soldiers. How great the reality of this contrast: Jesus and His followers wear crowns of thorns in this life, but in the next they will exchange those marks of opprobrium for golden crowns of victory! (Rev 4:4).

     While Matthew says they put on Him a scarlet robe, Mark 15:17 and John 19:2 say it was a purple robe. Perhaps that reflects the separate scornings before Pilate and Herod, who mocked Him and arrayed Him in a gorgeous robe and sent Him again to Pilate (Luke 23:11). Or it could have been a single, two-toned robe (purple and scarlet), for both are colors of royalty and the rich. The two words are found together in that context on several occasions (Rev 17:3-4; 18:12-16). Scarlet is a euphemism for blood in Is 1:18 and Rahab was told to put a scarlet cord in her window to escape death (Josh 2:18). Scarlet, hyssop and cedar wood were to be thrown into the red heifer sacrifice (Num 19:6); these three were present at the crucifixion (see my notes in Num 19).

     Through terrible mistreatment and ugly mocking, Jesus did nothing (1Pet 2:23). The prophets spoke in graphic, perfect description of this moment. Isaiah 50:6 says, I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting. The Psalmist wrote, The plowers plowed upon My back, they made long their furrows (Ps 129:3). All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head (Ps 22:7). For dogs have compassed Me: the assembly of the wicked have inclosed Me: they pierced My hands and My feet (Ps 22:16).

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,

     Jerusalem had a special place for executions located outside the city and by the main road, where all who entered the main gate would see (John 19:20). Golgotha is the Aramaic form of Calvary (Luke 23:33), and answers typologically to the place that many of the animal sacrifices of the Old Testament were to be offered (Heb 13:11-12). Jesus set out bearing His cross (John 19:16-17), but was unable to continue. He was exhausted from the sleepless night and the scourging had severely weakened Him; besides, He was by nature not a powerful man (Is 53:2). So the Roman soldiers laid hands on a man entering the city from the other direction (Luke 23:26) and compelled him to bear the cross of Jesus.

     This man’s name was Simon. He was from Cyrene, a region of Libya on the Mediterranean Sea near present-day Benghazi. There is every reason to believe that this experience so powerfully impacted Simon that he became a follower of Christ. His sons’ names are also recorded in the Scriptures, Alexander and Rufus (Mark 15:21), which are Christian names that appear in other parts of the New Testament (Rom 16:13; Acts 4:6; 19:33, 1Tim 1:20). Very early in the Christian era, Egypt became an important area of evangelistic growth. The family of Simon may have returned to their country as early witnesses for Christ and along with the Ethiopian eunuch and others, the missionary church in North Africa grew impressively (Acts 2:10; 6:9; 13:1).

     At this point, Jesus gave a prophetic sermonette to the women who followed Him as He left the city to be crucified (Luke 23:27-31). And not many years later, many Jewish women would leave this city weeping for their dead loved ones and families. More than one million Jews died in the judgment of A.D. 70, and the 100,000 who survived the siege were forced to march away into slavery. Most died on the way (see Josephus).

34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

     And they crucified Him. These simple words convey nothing of the world of pain, humiliation and suffering that this manner of death entailed. Crucifixion was a Roman method of execution that was reserved for the worst of criminals. Someone has said it’s inventor had a brilliant but incredibly cruel mind to have concocted such an excruciating, slow and shameful death. Typically, the victim’s clothes were stripped off and he was forced to lie naked on a T-shaped wooden frame, where his hands and feet were crudely nailed in place. The whole frame was then stood upright and dropped into a hole to create a shocking public spectacle. With his extremities immobilized, the sufferer was exposed to ridicule and physical torments with no way to even minorly protect himself. Because of the nails, his every movement would cause immediate pain, yet death might not come for several days. Meanwhile, birds and dogs would tear at his flesh and even at night, sleep was impossible. As an act of mercy (!) sometimes soldiers would beat the man’s legs with a heavy club until they were broken and this would hasten his death. Crucifixion was the worst death a man could experience. The chief priests and scribes could have stoned Jesus, or have killed Him by sword, but no; they wanted Him to die in public disgrace, to show all that they were the rulers of Israelite nation.

     Just before He was nailed to the cross, someone tried to give Jesus a pain-killing drink, but He refused it. Some say the soldiers gave it to Him, some think the women brought it (Luke 23:27). Gall and myrrh were bitter, drug-like substances mixed with vinegar wine (Mark 15:23) that was apparently intended to dull the pain. This was foretold in Psalms 69:19-21. Later, the soldiers offered Him wine in order to revive Him (Mat 27:48; John 19:28-30). While Jesus refused the first drink after He had tasted it, He accepted the second drink.

     Evidently there were four soldiers at the cross, but Jesus’ garments numbered five. And so they cast lots to determine who would get His coat (see note John 19:23). David’s prophetic Psalms 22, which contains several allusions to Christ’s death, foretells this detail (Ps 22:18).

36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

     The soldiers were to guard the prisoners until they died. For that unhappy job, they were apparently allowed to keep for themselves the victims’ clothes. At Pilate’s command, they put a title on the wooden frame above his head:  Jesus, the King of the Jews. The chief priests and scribes were not pleased. They went to Pilate and asked him to change it to: He said, I am King of the Jews. Pilate refused (John 19:19-21).

     Some Bible critics have made a big deal of the differences in the title as recorded in the four Gospels (see Mark 15:26; Luke 23:38; John 19:19). It is a feeble criticism. In my opinion, the credibility of the Evangelists is advanced by the slight differences. Clearly they did not connive to make their stories match.

38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

     This reading implies that Jesus was already crucified when the two thieves were brought to Golgotha, but using the other Gospels, it appears that the three went out of the city together and Jesus was the first to be crucified (Mark 15:27; Luke 23:32-33; John 19:18). Being sentenced to die between two common criminals caused the Scripture [to be] fulfilled which saith, And He was numbered with the transgressors (Mark 15:28). The prophecy comes from Isaiah 53:12, one of the clearest and longest OT prophecies describing the death of Jesus the Christ. That passage burns forever in the Jews’ own sacred writings, convincing and convicting them of their sinful error in rejecting the Messiah for which they had waited so many long centuries. Judaism’s explanation of Isaiah 52-53 is that the subject is Israel the nation, not their Messiah. Yet even the simplest reader will see insurmountable difficulties with that idea.

39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

     The place Jesus was crucified was just outside the city gate. All those entering or leaving Jerusalem saw Him and read the title above His head (John 19:20). Some of these wise passersby made witty remarks and derogatory statements that only revealed their ignorance and poor powers of reasoning. They had seen Jesus restore a man’s withered hand in an instant, watched as a man born blind was suddenly able to see perfectly, and heard how a man dead and buried for three days was raised to life; they had marveled how Jesus slipped miraculously through the fingers of the chief priests each time they tried to arrest Him, they had heard Him silence the sagest of the scribes and Pharisees with His ultimate wisdom. How could they now conclude that He no longer had this power? A truly wise person would have suspected that things were not as they seemed. He would have been filled with alarm and foreboding. However, there seems to have been no wise men in Jerusalem.   

     By Luke’s account, it would appear that many of these revilers were chief priests and rulers (Luke 23:35), not everyday Jews. They had heard the false witnesses make this same charge before the Sanhedrin (Mat 26:61). Furthermore, even these events were predicted of the Messiah in Psalms 22:7; 109:25. Again we marvel at their stubbornness, although when the Spirit-filled Peter showed them these facts, they were pricked in their hearts (Acts 2:36-37).

41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

     These are terrible, blasphemous, sacrilegious, slanderous words. They admit He had worked tremendous miracles and deeds to help the suffering of others, yet they cruelly killed Him. This reveals just how far the upper echelons of Jewish leaders had fallen. To envision the chief priests, the scribes and elders taunting and ridiculing a simple, defenseless Man as He hung dying on a cross is an astonishing commentary on their character. It seems they knew He was right and good while they were wrong and bad, and they rejoiced in having succeeded in their wickedness. Certainly they were the very hands of the Devil. Yet they and the Devil would soon discover that they had been outsmarted again. For He did save Himself. And even more spectacularly than coming down from the cross; He came back from the grave.

     Today many are saying the same thing to Christ. “If the Bible is true, show me some miracle and I will believe.” Or, “I will believe there’s a God if He gives me a million dollars.” Jesus did not answer the Jewish doubters, neither does He answer the cynics today. If they will not believe the Bible, neither will they believe a miracle, even if it were someone rising from the dead (Luke 16:30-31).

     Verse 43 is another quote from Messianic Psalms 22: He trusted on the Lord that He would deliver Him: let Him deliver Him, seeing He delighted in Him (Psa 22:8). They said, “He claimed to be the Son of God; let God save Him then, if this Jesus really is His Son.” Nasty words. Jesus suffered physically, socially, spiritually. As His disciples, we should not expect anything different. Sometimes the Truth seems obscured and disregarded even by God, but only for a time and to bring about a greater good.

44 The thieves also, which were crucified with him, cast the same in his teeth.

     These two criminals were apparently Jews, because the chief priests did not want them to desecrate their Sabbath the next day (see note, John 19:31). According to Luke though, one of the thieves was saved even in these pressing moments! Perhaps as he watched Jesus and heard the chief priests, he became convinced that Jesus was innocent. More likely, this thief already knew about Jesus and the Kingdom that He preached, for in humility he asked, Lord, remember me when Thou comest into Thy kingdom. And Jesus answered in those never-to-be-forgotten words: Verily I say unto thee, to day shalt thou be with Me in paradise (Luke 23:39-43).

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

     The Romans counted time as we do, meaning the sixth hour was 6AM. The Jews though (as Matthew), divided the day into twelve hours, beginning at sunrise (about 6AM) until sunset (6PM). The first hour of the day was 6AM, so the sixth hour was noon in Jewish time. With the absence of watches in that era, time was not very precise. It was therefore common to generalize using the expressions “third hour” for the morning hours, “sixth hour” for the noon hours, and “ninth hour” for the evening hours. John apparently gives the Roman time (6AM) as the approximate hour when Jesus appeared before Pilate (John 19:14) and that corresponds well with Mark’s record that Jesus was crucified at the Jews’ third hour (Mark 15:25), which would strictly be 9AM, but could refer to the morning hours until 11AM.

     The unusual darkness began at the sixth hour, or about noon, and lasted until His death at the ninth hour (Mat 27:45; Mark 15:33; Luke 23:44). This was a supernatural darkness such as the one that God brought upon the land of Egypt by the hand of Moses (Ex 10:21-23). It was not a solar eclipse caused by the moon, for the Passover was always at full moon, when it is impossible for the moon to come between the earth and sun. The darkness extended over all the land, but apparently not so deep a darkness to have affected normal daytime activities, nor did it affect those at the crucifixion. There is an interesting prophecy in Amos 8:8-10 that speaks of the sun going down at noon and the earth becoming dark at clear day, it is as the mourning of an only son. The prophecy continues to describe Israel wandering from sea to sea because they have lost the Word of the Lord.

46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

     The Jewish ninth hour would be 3PM, the approximate time of His death. It is unusual for a dying man to cry out with a loud voice, which Jesus did again just as He expired (Mat 27:50). It greatly affected the centurion who observed these events (Mat 27:54).

     My God, My God, why hast Thou forsaken Me? Surely these are the saddest, most agonizing words ever spoken. It is one of several utterances at the Cross with basis in Psalms 22. Non-trinitarians say Jesus’ words here show that He was not God, but that is false. They do show that Jesus and God are not literally the same Being, which is consistent with the general picture of God the Father and God the Son in the Scriptures. The very concept of Redemption (salvation) requires that Jesus be God. A human being can never redeem or buy back himself – he is the one being redeemed! It is a contradiction. Christ redeemed Humankind, who at the beginning belonged to Him (as their Creator). They had fallen into the captivity of Satan, but Jesus bought them back by His sacrificial death. That is redemption. It cannot be effected by any man, even a sinless one, for he has no intrinsic power to change his being or position. A sinless man might offer himself as a substitute for ONE other human, but not the entire human race. Only God, infinitely good and infinitely valuable could do that very deed.

     Some trinitarians say Jesus’ humanity was speaking here, but I think not. Rather, I see Jesus describing His true feelings of being alone and separated from God, which is the very penalty for sin. Though fully God, He was also a Man of sorrows, and acquainted with grief (Is 53:3). Christ the GodMan suffered tremendous anguish and distress of soul when in Gethsemane the burden of Man’s sin was laid upon His sinless, perfect being. Certainly God was very near to Him even now, but in being made a curse for us (Gal 3:13; 2Cor 5:21) and bearing the sins of world He felt very alone and forsaken (Is 59:16; 63:3).

     In satisfying the penalty for our sins, Jesus felt separated from His Father. My God, why hast thou forsaken Me? The deep, spiritual suffering that Jesus endured in our place, when by the grace of God He tasted death for every man (Heb 2:9), far exceeded the physical pains of His body. The wages of sin is death; spiritual death, which in the final analysis is eternal separation from God. And while I cannot believe that Jesus suffered spiritual death, the suffering He endured was of the quantity and quality such that a righteous and just God could righteously consider it to fully substitute for Mankind’s punishment. And for that we are forever and exceedingly grateful to Jesus Christ. His words show that the cost of forgiveness was not cheap and easy. The true reality of His suffering took place in the humanly unknowable spiritual realm. While that makes it difficult for us to fully sympathize with His inner turmoil, we are made to see and hear His anguish by these words. And then to realize that He did it for me, a sinful, self-centered, lowly and seemingly unlovable soul – that is humbling, powerful and worthy of our utmost honor and thanksgiving. See note on Mat 26:38.

     Abram’s horror of darkness (Gen 15:12) during the deeply symbolic ritual of dividing and sacrificing the emblems of the first covenant typifies Christ’s suffering at this time. Both took place about the setting of the sun, at the inception of a new covenant between God and man.

     Eli, Eli, lama sabachthani. These words from Psalms 22:1 are generally thought to be transliterated from Aramaic, the common language of the Jews since the time of the Babylonian Captivity. Why then did the people misunderstand Him? Eli is the Aramaic word for God, not Elijah. A growing segment of Bible scholars think that the general Jewish population at the time of Christ no longer spoke Aramaic but Greek, which would explain their misunderstanding. And we know that the Septuagint Scriptures was commonly used because New Testament quotations are almost always from that Greek source.

     Others propose (in spite of grave difficulties) that the words are transliterated from the Hebrew text used at times by the Jewish rabbis and scribes. Hebrew and Aramaic are similar but not identical, which could explain why the people didn’t understand Him. On the other hand, maybe the people were still mocking Him. They only pretended to misunderstand His prayer to God as a request for Elias to come and save Him. Remember that the Jews expected Elijah to come before the Messiah. Jesus had explained to His disciples that John the Baptist was Elijah (Mat 11:14; 17:10-14).

     The Gospels record seven sayings of Jesus on the cross. This is the only one that Matthew and Mark have that is not found in Luke and John. Here they are in probable order:

1. Father, forgive them; for they know not what they do (Luke 23:34).
2. Woman, behold thy son…Behold thy mother! (John 19:26-27).
3. Verily I say unto thee, today shalt thou be with Me in paradise (Luke 23:43).
4. I thirst (John 19:28).
5. My God, My God, why has Thou forsaken Me? (Mat 27:46; Mark 15:34).
6. It is finished (John 19:30).
7. Father, into Thy hands I commend My spirit. (Luke 23:46).

48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him.

     While Mark’s account is almost identical (Mark 15:35-36), the fourth gospel says they gave Jesus something to drink because He was thirsty (John 19:28). Probably He drank more than once, for at the crucifixion site there was set a vessel full of vinegar (John 19:29). The vinegar was probably wine mixed with water, which was a common drink.

     Hearing His desperate words, one of them ran to give Him a drink. The rest of the bystanders however, angrily continued to ridicule Him, “Let Him alone! Let Elijah come and save Him!” But when He cried out to God and died, the mockers fell silent. And when the earth shook and the rocks rent, some went away smoting their breasts for what had been done (Luke 23:48).

50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

     It is correct to say that Jesus did not die, but by an act of will He yielded up the ghost. Luke records His words, Father, into Thy hands I commend My spirit: and having said thus, He gave up the ghost (Luke 23:46). He did not die from pain and exhaustion, but bowed His head because His work on earth was finished (John 19:30). No man took His life; He had the power to lay down His life and take it up again (John 10:17-18). This could never be said of man, nor seen in any man; God only has this authority.

     At the moment of Jesus’ death, a striking and foreboding sign shook the very soul of the Israelite nation. The veil of the temple was torn in two from the top to the bottom, and that most sacred of all places, the Holy of Holies which hid the Ark of the Covenant and was forbidden to all except the high priest once a year, was laid open to the eyes of the common priests. The veil was a thick, expensive and highly decorated curtain of four layers (Ex 26:31-33). Perhaps it was torn by the earthquake, or maybe a supernatural hand did it, like the one that wrote on Belshazzar’s wall (Dan 5:5).

     The Jewish temple was designed by God to foreshadow and typify many spiritual realities that the human eye cannot see. The Holy of Holies is a type of heaven and the veil symbolizes the great barrier between God and Man (Heb 10:19-20; Eph 2:14). The rending of the vail at the death of Christ is a physical demonstration of several key spiritual events that took place at the death of Christ.

• It confirmed that the Reconciliation was made (Zech 9:11), the acceptable blood of the atonement had been shed (Heb 13:20), the long-awaited moment of salvation had come (Rev 5:5-9).
• It marked the moment that the First Covenant became old (Heb 8:13) and the beginning of the New Covenant (Heb 12:24).
• It offered a new hope, that Mankind is now facilitated to draw close to God, even in this life (Heb 10:19-22).
• It announced the fulfillment of Christ’s words in Matthew 21:43, for now the Kingdom was taken from Israel and given to people bearing appropriate fruits. This is fore-shadowed by Saul tearing Samuel’s garment in 1Samuel 15:26-29.
• It showed that Jesus Christ had opened up the way to heaven. The souls of the saints were now delivered from Sheol and taken to Paradise.
• It signified that the presence of God had left the Holy of Holies. Saul was afraid of David because the Lord was with him and was departed from Saul (1Sam 18:12).
• It was rent from the top to the bottom, which indicates that these events had a heavenly origin.
• Once a year, on the Day of Atonement, the high priest would pass behind the vail into the Holy of Holies to perform the prescribed rituals. The rent vail marked the completion and fulfillment of all the Old Testament types and symbolisms (Luke 24:27, 45-46).

     The ninth hour was the time of the evening sacrifice and priests were probably present in the holy place on this special Passover day. They would have witnessed the shocking sight of the veil parting in two and would have recoiled in fear at seeing directly into the forbidden place. A tradition says that a rope was tied around the high priest’s leg when he entered the Holy of Holies in case he was struck dead while inside, but nobody died this day except the sacrifice Victim.

     The earth did quake and the rocks rent. The earthquake also announced that a tremendous spiritual event had taken place, an event that men’s eyes might have seen, but that their hearts did not understand. It was the extreme sacrifice, so long-planned and even foretold from the beginning of Creation and typified in the OT sacrifices. Done, fulfilled, completed; It is finished, Jesus said. And with that affirmation, the physical earth suddenly agreed. According to the Scriptures, the final Day of the Lord will also be accompanied by an earthquake – the most devastating one the world will ever see.

52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

     The gospel of Matthew alone records these details which fulfill the previously obscure features of Daniel 12:1-3, a prophecy which describes Michael (symbolic name for Jesus Christ in Rev 12:3) standing up at the end of the Jewish covenant for the fall and rising again of many in Israel (Luke 2:34). The angel told Daniel, At that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. The appearance of dead saints in the holy city was a visible confirmation of a tremendous event that took place in the spiritual realm at the victory of Christ over Satan at His death and resurrection. Until that time, the souls of those who died went to Sheol (Hades in Greek), but when Christ died on the Cross their salvation was effected. Jesus delivered from Sheol all those souls of the Old Covenant which He chose to redeem and these He took with Him to Paradise (Mat 12:29; 1Pet 3:19; Eph 4:9). Now when a Christian dies, he goes straight to be with Christ in Paradise, just as He promised the thief on the cross.

     Some have linked the opening of the tombs with the earthquake (v52), but I think that is erroneously inferred. The saints came out of the graves after His resurrection (v53), three days later. As usual, Matthew records the event topically, not chronologically. When Jesus bowed His head and died, the Devil and his angels rejoiced; they thought they had won. Yet that seemingly weak moment of Christ was instead the moment of His greatest power! At His death, a tremendous lightning bolt struck in the heart of the spiritual realm (Luke 10:18) and Satan was suddenly and unexpectedly defeated (Rev 12:9; Heb 2:14).

     God said concerning the Messiah: By the blood of Thy covenant, I have sent forth Thy prisoners from the pit wherein is no water (Zech 9:11). The dead saints of the Old Covenant appearing in Jerusalem was a physical affirmation of a spiritual reality: the translation of the righteous Old Testament souls to be with their Savior. See note John 20:17. It was a resurrection, but not that final one which will reunite the body with the soul and spirit in an eternal, celestial body. Apparently their appearance in the Holy City was not only visible but also verbal, for how else could they have been identified?

54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

     When the Roman soldier saw the powerful way that Jesus died and felt the earth shudder beneath his feet at Christ’s words, he was convinced that a righteous man had been put to death (Luke 23:47). The centurion had probably witnessed many deaths, but he had never seen a weak and dying man cry out in a strong voice and yield up the ghost as this Man had done (Mark 15:39). Having heard the mob’s taunting and Jesus’ response, it seems to have struck him suddenly: they had been terribly wrong! This was no imposter, truly this was the Son of God. Luke adds, And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned (Luke 23:48).

55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.

     Faithful women, and not just a few, stayed at Golgotha until the moment of His death. Three are mentioned by name, probably because they would become the first witnesses of His resurrection. Meanwhile, His disciples were so scattered and fearful that we know of only one who dared appear at Calvary: John the Beloved (John 19:26).

     Mary Magdalene was a woman who followed Jesus after He had cast out of her seven devils (Mark 16:9; Luke 8:2). She became the first human being to see Christ risen from the grave (John 20:11-18). Mary the mother of James the less (Mark 15:40), was a sister to Jesus’ mother Mary, who was also at the cross (John 19:25). Adding Mary the sister of Lazarus and Martha means that there were at least four Marys at the crucifixion. The last woman mentioned is the mother of Zebedee’s children, who famously asked Jesus to allow her two sons, James and John, to sit on each side of Him in His kingdom (Mat 20:20-24). This woman’s name was probably Salome (Mark 15:40). See note for John 19:25.

     It is possible that Mary the mother of James and Joses refers to Jesus’ mother (see Mat 13:55), yet it seems unlikely that the Evangelists would say she was the mother of James (the less) and Joses instead of Jesus’ mother. We also know that the father of James the Less was Alphaeus/Cleophas (Mat 10:3; John 19:25). While it may seem strange that two sisters be named Mary, in an age of multiple marriages and naming one’s children after relatives, it would not have been so unusual. Under the above scenario, James the Less and Joses were cousins of Jesus, and that is supported by verses such as Mat 13:55; 1Cor 9:5; Gal 1:19; James 1:1. The epistle of James then, was written by James the Less, and not James the son of Zebedee (Mark 3:17).

57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple: 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

     Before this, the Jews had asked Pilate to have the legs of the crucified broken so that they would die more quickly. Jesus was already dead when the soldiers arrived (John 19:31-34). By other Scriptures we learn that Joseph of Arimathaea was a rich man (Mat 27:57), an honorable counselor (Mark 15:43), a good man and a just (Luke 23:50), a disciple of Jesus, but secretly for fear of the Jews (John 19:38). History is silent concerning his later life, but he has become famous for this courageous action.

      Pilate was surprised to hear that Jesus was already dead. Probably the Jews who requested the leg-breaking had just left Pilate when Joseph entered asking for Jesus’ body. So Pilate called the centurion to make sure that Jesus was dead (Mark 15:43-45) and then gave permission for Joseph to take the body.

     The Jews had not asked out of compassion that Jesus’ legs be broken, but so that the bodies should not remain upon the cross on the Sabbath (John 19:31). The OT law said that a criminal’s body should not be allowed to hang on a tree overnight (Deut 21:22-23, but I do not think this was the Jews’ motivation. The Romans had performed the execution. It seems to have been a matter of aesthetics, a million Jews from outside Jerusalem were in town for the Passover and they didn’t want stinking dead bodies defiling the feast.

     John was at the cross when the soldiers came with a heavy club to break the legs of the crucified men. This would hasten the death of the victim, which otherwise might live for several days. The soldiers broke the legs of the two thieves, but when they came to Jesus and saw that He was dead already, they brake not His legs (John 19:33). However, one of the soldiers took a spear and pierced His side, evidently to make sure that He was not faking death (John 19:34). John witnessed that out of His pierced side flowed blood and water, a sight that is altogether unexplainable medically. John seems to acknowledge its singularity by affirming that he truly saw it with his own eyes and that he is positive it happened (John 19:35).

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

     Isaiah had prophesied that the Messiah would make His grave with the wicked and the rich in His death (Is 53:9). The first detail was fulfilled by His crucifixion between two thieves, but the second detail can scarcely be imagined. Jesus was a poor man. Furthermore, His dishonorable and sudden death by crucifixion made a decent burial very, very improbable. However, God raised up two rich men to step out in bold action against their fellow Sanhedrin members and to go care for the body of Jesus. The first was Joseph of Arimathea and the second was Nicodemus, which at the first came to Jesus by night (John 19:39). Amazingly, it was not His disciples nor His family that carried out the funeral arrangements, but two prominent men of the Jewish ruling class that God had prepared for this unique fulfillment of OT prophecy.

     The picture of these two powerful and famous men laboring together, anointing the body of Jesus and wrapping it in linen clothes and spices is very striking (John 19:39-40). Their sacrifice was not minor! By breaking with the other Sanhedrin members they were almost certainly ostracized forever. Their feast of Unleavened Bread was ruined and their names in elitist Israel were besmirched. And they spared not in expenses! The mixture of myrrh and aloes amounted to a hundred pounds and the sepulchre was Joseph’s own new tomb (v60, John 19:41). Incredibly, their secret faith was strengthened by witnessing His shocking yet powerful death. The faith of Jesus’ disciples, meanwhile, was at its lowest ebb. Unlike the disciples, these men were not present when Jesus stooped to wash His disciples’ feet, but their actions embody the servant’s attitude of unselfishly helping a fellowman when nobody else would lift a hand.

     So while the world of Judaism sat around the passover table eating lamb with their families, these two men accepted a task which was the most defiling in all the Old Testament law: touching a dead body (see Num 19). For that, they would become unclean for one week and would have to pass through several steps before the temple priests to recover the right to appear in the Congregation after the week was up. The whole Feast of Unleavened Bread was lost to them. Yet, in their hearts these men knew that something more important than the Feast of Unleavened Bread was happening; and Someone greater than the Passover was here (Luke 11:31-32). With all due reverence and honor these two men, themselves among the 70 most powerful and notable in all Judaism, lovingly cared for the body of Christ. Like Mary who is remembered all through Christendom for anointing the feet of Jesus (Mat 26:13), Joseph of Arimathaea and Nicodemus are remembered for doing at last what they should have done first, confessing that Jesus the lowly Nazarene is the Messiah, the Son of God.

61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

     The women are mentioned again because two days later they would come to this tomb and discover that Jesus was alive (Mat 28:1). The other Mary is probably not Jesus’ mother, but the mother of James and Joses (Mat 27:56). The place was very near to Calvary and set in a garden (John 19:41). The two Marys appear to have been all day with Jesus. They were the last of His disciples to leave Him that night and they would be the first to see Him again.

62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

     The day of preparation was the day preceding the weekly Sabbath. It was so called because the Jews were not permitted to prepare food on the sabbath. All four of the Gospels say that Jesus was crucified the day before the sabbath (Mark 15:42; Luke 23:54; John 19:31), but scholars disagree if this was the normal Saturday sabbath or the special sabbath of the 15th Nisan. Advocates for a Wednesday or Thursday crucifixion make this day of preparation refer to 15th Nisan “sabbath,” which was required to be observed on the first day of Unleavened Bread, regardless which day of the week it happened to fall upon. After careful study, I think this interpretation is very doubtful. First, there were seven festival holy days throughout the year, but they were never called or considered “sabbaths” (see note John 13:1). Second, two gospels directly state that this was the preparation of the sabbath (Mark 15:42; Luke 23:54) and the other two strongly imply the same (John 19:42; Mat 27:62). Any doubt should be removed by John 19:31, where John explains that this year the 15th Nisan fell upon the normal sabbath, making that sabbath day…an high day (John 19:31). When one puts the Gospel accounts together, they agree perfectly that this preparation was for the Sabbath and also the Passover, because they both fell upon the same day (John 19:14, 31, 42). There is just no good argument against the above facts. And so, Jesus was crucified on Friday, remained in the grave on the Sabbath, and rose at first light on Sunday morning.

     The holy festival day commanded by the OT law for the Jewish passover was to take place the day following the passover meal, so the chronology is perfect between the Jewish passover and the details of Jesus’ death and resurrection. Obviously, this means that Jesus did not eat the regular passover meal with His disciples. Some commentators take issue with that (but see our notes on Mat 26:17).

     Amazingly, the chief priests and elders met again with Pilate directly upon this holy, high day Sabbath. While in their minds it was an emergency meeting, how hypocritical of them to work with Pilate to cover their evil actions on the Sabbath when they had criticized Jesus so harshly for doing good on that holy day!

63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

     These Jews were not sleeping when Jesus was preaching! Now His words of Mat 12:40 were haunting them and they determined to do all in their power to keep Him in the grave. His disciples meanwhile, forgot His prophetic words until after the resurrection. The matter was so important to the Jewish leaders that they violated their sabbath laws to address this urgent, unforeseen possibility. What if His disciples stole His body and deceived the people into thinking He had risen from the dead just as He had predicted? Terrible! And so they made every effort to keep Him dead and buried, but to no avail. Their careful guard made the matter so much worse, for now they had not even the excuse that His disciples stole His body! Yet, lacking any other credible answer, that is the very thing they said (Mat 28:11-15). It is ironic that the Jews’ great attempt to disprove the resurrection of Christ ended up providing even better evidence that it took place!

     Pilate knew that the Sanhedrin had delivered Jesus to him out of envy. He had listened to Jesus’ noble answers and observed His bearing. He recognized that Jesus was a unique individual and he had personally examined Him. Three times he professed to have found no fault in Him. His wife had warned him to be very careful with that Just man, and so he had tried mightily to release Jesus. So when Pilate heard of His spectacular death by the centurion’s report, he was surely filled with foreboding. Now he hears even more frightening words from the Sanhedrin: Jesus had prophesied that He would rise from the dead in 3 days! His worst fears were being realized – he had helped to kill one of the gods (for he probably thought of Jesus in relation to his own religion). No wonder he agreed to give a guard and wished them to make it as secure as possible. Matthew is the only Gospel to record these events. Evidently an official wax seal was placed on the stone so that any tampering would be noticed (Daniel 6:17).

1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

     If Jesus was crucified on Friday (which I believe), then at this moment it was probably Wednesday after nightfall. The sayings of the previous two chapters took place on the Mount of Olives (Mat 24:3), where Jesus would spend the nights during the last week of His life (see note for Mat 21:1; Luke 21:37-38).

     In the NT, the feast of the Passover is also called the feast of Unleavened Bread, but the two are technically different events (Luke 22:1, Mark 14:1). The Passover was simply a family supper of lamb, prepared and eaten as the Mosaic Law prescribed. The seven-day feast of Unleavened Bread began the very next day. Together, these two feasts formed the most important festival event on the Jewish calendar, and were instituted by God to celebrate the day that the Israelites came out of Egypt, carrying the spoils of their enemies with them. The prescribed details of the Passover, although given 1500 years prior, were carefully designed by God to foreshadow this very time that Jesus and His disciples gathered together. Christ our Passover is sacrificed for us (1Cor 5:7)

    The Passover was the first feast of the Jewish calendar. The rituals commanded in the Law actually made its beginning 4 days before the feast day, on the tenth day of the first month (Ex 12:3), when each family would carefully separate a perfect, unblemished lamb from their flock. In the week that Jesus died, that would have been Monday, two days prior to this verse, and the very day of Jesus’ triumphal entry into Jerusalem (see note on Mat 21:1). For four days, each family was to keep their lamb alive in a separate place, observing and watching for imperfections. On the evening of the 14th day of the first month the lamb was to be killed. That was the very time and day that Jesus died on the cross, and the four days prior parallel the daily testing that He passed before all the Jews (chapters 21-22).

     The next day, the 15th, marked the official beginning of the seven-day feast of Unleavened Bread. Jewish days began at sundown, and since the Passover was to be eaten at even  (Ex 12:6) the supper itself was often eaten during the first hours of the 15th, though the lamb was always killed on the 14th. The first day of Unleavened Bread (the 15th) was to be observed as a sabbath, regardless of whether it fell upon a Saturday or not. The people were to assemble a holy convocation, and refrain from all work on that day (Ex 12:16). In the year of Jesus’ death, the 15th happened to fall on the normal sabbath day, making it a high day (John 19:31).

     Additionally, the Law commanded a special ceremony for the day following the first Saturday-sabbath within the feast of Unleavened Bread. This ceremony was called Firstfruits, and was to be observed in the Temple at daybreak. The finger of God designed this to be the very Sunday, at the very same time of day, that Jesus rose from the grave! Note that only certain years would this day fall on the 3rd day following the Passover feast, but it was all pre-ordained by God that Messiah the Lamb would die this year.

     The Son of man is betrayed to be crucified. Again Jesus told the disciples plainly that He would be given over to the Jews to be killed, yet they did not understand. Maybe they thought He was speaking spiritually, as He so often did. Maybe they thought of the first time He had told them this, and remembered how He had denounced Peter for reprimanding Him (Mat 16:21-23).

3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him.

     After three days of uninterrupted failure on the part of the Jewish leaders to overthrow Jesus the Nazarene in the eyes of the people, the chief rulers had had enough. They plotted to kill Him, this time in earnest. But they would have to move quickly, because they did not want to have Him killed during the feast, which was just a few days away. This assembly included the highest rulers in Israel, and took place in the palace of the high priest (Mat 26:58). The High Priest was supposed to be the eldest son in the Aaronic line (known as the Levites), but at the time of Jesus the Romans had taken away the right of the Jews to select their own High Priest and the person changed often (see note John 11:49).

     By subtility. That is, without inciting the people (Luke 22:6). They could not arrest Him while He was teaching, because everyone admired Him and came to hear Him. They must do it secretly and quickly, to avoid an uproar among the people. And they mostly succeeded, arresting Him at night and assembling the Sanhedrin very early in the morning to condemn Him and then send Him off to Pilate to be executed. The whole thing, from Judas’ betrayal to His death on the cross, took place in about 14 hours.

5 But they said, Not on the feast day, lest there be an uproar among the people.

     The word “day” is not in the Greek, and should be left out:  “Not during the feast.” The feast (or “festival” in contemporary English) officially began on the 15th Nisan and lasted seven days. The Passover lamb was killed and eaten the day before the Feast began, on the 14th Nisan. Unlike the first day of the Feast of Unleavened Bread (which was a holy sabbath), the Passover day had no work restrictions or special rules until the afternoon, when the lamb was to be killed and eaten. Jesus was apprehended in the Garden of Gethsemane at midnight on the 14th Nisan (remember that the Jews began their day at evening), and died in the late afternoon of the 14th Nisan, at the very hour that the Paschal lamb was being offered in the Temple.

     The Synoptic Gospels contrast with John, implying that Jesus ate the Jewish Passover with His disciples the day before He died, which would put the crucifixion on the 15th Nisan (see our harmony of the Gospel accounts in Mat 26:17). Here however, Matthew himself disposes of the idea that Jesus was arrested on the day after the Passover meal, because that would have been on the feast. It would also have been upon the holy convocation festival day, when no work was allowed. And this year it was extra-special, for it fell directly upon the regular sabbath-day, making it an high day sabbath. Although it is of questionable accuracy, the Jewish record says that “Yeshua was killed on the evening of Passover, the day before the Sabbath” (Babylonian Talmud, folio 43).

     According to Clarke, it was common to punish criminals during the feasts, but in the case of Jesus it would have been dangerous, for He had become very popular among the people. The Jewish rulers risked an uproar. As many as three million Jews crowded into Jerusalem at the time of the Passover, coming from all over the Roman world.

6 Now when Jesus was in Bethany, in the house of Simon the leper,

     At least twice in Jesus’ ministry, a woman is seen anointing Jesus with ointment. Only Luke records the first one, which took place at a Pharisee’s house in Galilee earlier in His ministry (Luke 7:36-50). The second anointing took place during the last week of His ministry as described by Matthew, Mark and John. Matthew and Mark say it took place in Bethany at the house of Simon the leper, but do not name the woman (Mark 14:3-9). John notes that the woman was Mary, the sister of Martha and Lazarus who lived in Bethany, and says it happened six days before the Passover (John 12:1-8).

     Because Matthew 26:2 seems to indicate that the anointing took place two days before the Passover, some scholars propose two separate anointings just four days apart. Yet it seems unlikely that Judas Iscariot would pronounce the same complaints and Jesus would give the same reprimand so close together. I believe Matthew, Mark, and John all relate the same event, but that while John gives the correct chronology (the anointing happened 6 days before the Passover), Matthew and Mark record the occasion topically and connect it with Judas’ decision to betray Jesus. For it was Judas who was indignant at Mary for wasting expensive ointment (John 12:4-8), and although the Gospels do not directly say so, it appears that this very incident triggered his decision to betray Christ to the chief priests. So Mary anointed Jesus upon His arrival in Jerusalem six days before the feast. Judas meanwhile, after four days of lingering bitterness and indignation for being reprimanded by Christ, decided to become a traitor (two days before the Passover according to Matthew). See also our notes for John 12:1-3.

7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

     The woman was Mary, the sister of Martha and Lazarus (John 12:3). This took place not many days after Jesus had raised Lazarus from the dead. Some think Mary was thanking Christ for that unthinkable miracle. The ointment was very expensive, worth about one year’s wages for a working man (John 12:5).

     The gospel of John says she also anointed His feet, which some think contradicts Mark and Matthew’s account. Yet according to Luke 7:46, anointing the head was not uncommon (Luke 7:46). The head and feet appear together in the NT on several occasions and have symbolic implications. The head symbolizes power and authority; the feet are used symbolically of dominion. The Mighty Angel of Rev 10:1 has a rainbow upon His head and pillars of fire for feet. See also 1Cor 12:21; Eph 1:22; Rev 12:1.

     The alabaster box was probably a flask or jar made of alabaster. Mary brake the box (Mark 14:3), and the house was filled with the odour of the ointment (John 12:3). Spikenard was a very expensive and well-favored perfume/ointment used by kings and the very rich; where did Mary get it? (see Song 1:12; 4:14). Jesus said this anointing predicted His burial (Mat 16:12), and there are indeed several interesting parallels: 

• Like the alabaster box, Jesus’ body was broken for us (1Cor 11:24).
• Like the very costly ointment, Jesus’ precious blood was poured out (1Pet 1:19).
• Like Mary’s beautiful act, Jesus’ death was an action of pure love (Rom 5:8).
• Like the expensive ointment, Jesus’ blood cost the Father very much (1Pet 1:19).
• Like the room filled with fragrance, so the world is filled with the savour of His knowledge, grace and victory (2Cor 2:14)
• Sadly, just as Mary’s anointing was criticized by some, so is Christ’s death often cause of strife and criticism (1Cor 1:23)
• Yet where-ever the Gospel is preached, the truth of God’s love is told and retold down to this very day (Mat 26:13).

8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor.

     It appears that Judas Iscariot was the one with critical thoughts toward Mary. These he articulated among the disciples (John 12:4). It also seems that he could not accept Jesus’ reprimand (Mat 26:10-11; John 12:7-8), and his unforgiving, vindictive attitude caused him to betray his own master.

     The “waste” could be either monetary or in the quantity of ointment, for both were excessive (John 12:3-5). To use a whole pound of perfume for one person at one occasion appeared entirely too extravagant for Judas and probably the rest of the disciples too. Think of using a year’s worth of money on one sprinkling of perfume! But clearly, Mary did not skimp when it came to expressing her love for Christ. Like the woman who contributed her only mite to God, Mary gave everything. What motivated her act of love? The Gospels are clear that the disciples did not understand when Jesus explained that He must be crucified and die (v2); but did Mary’s heart faintly grasp it? Jesus answer hints that perhaps she had. She did it for my burial (v12). Whatever the case, Mary’s devotion and self-sacrifice are clear examples for the believer to appreciate.

     It is an unfortunately common ploy, even among Christians, to denigrate or dismiss someone’s good deed by proposing that a more righteous deed should have been done. While all along they themselves have done neither!

10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial.

     Jesus had earlier said of Mary, that she hath chosen that good part, which shall not be taken away from her (Luke 10:42). On that occasion, Mary had been too busy conversing with Jesus to be concerned with helping her sister prepare the meal, and Martha asked Jesus to force her to help.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

     What a prophetic promise! And how truly it has been fulfilled. That a simple Israelite woman would be remembered as long as the world stands for this one deed is incredible. Yet, above all the great stories of emperors, conquerors and intellectuals, the story of Mary anointing the head and feet of Jesus is known and admired! It has been told over and over down through the years, blessing and encouraging many. For if a cup of water given in the name of disciple merits a reward (Mat 10:42), how much more the anointing of Jesus for His burial?

     In the time of Jesus, a Jewish woman not only had a hard life, she had few rights under the OT law. The coming of Christ and the Gospels began to change things. Jesus often recognized and exalted the deeds and faith of women. It was a group of women who followed Him to the cross and they became the first witnesses of His resurrection. My personal favorite is the Gentile woman who, in spite of being opposed by all, refused to give up until Christ blessed her (Mat 15:21-28).

14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him.

     The chief priests could not believe their good fortune. Judas, one of the Jesus’ elite inner group, was offering a way to implement their earlier scheme to have Him killed. It needed to be done carefully, for He was a very popular figure in one segment of the population. They needed to apprehend Him quietly to avoid making a scene (Mat 26:3-5), but they also needed to depreciate His rising reputation to avoid provoking a revolt (John 12:19) Jesus was betrayed for thirty pieces of silver, a fact that was foretold by the OT prophets (see note Mat 27:3, Zech 11:12). Joseph, who is a type of Christ’s perfection and sinlessness, was sold for twenty pieces of silver (Gen 37:28). The symbolic meanings of these numbers might add to the signification of these types.

     According to Josephus, one shekel of silver was worth about 4 denarii (or pence), which would make the total 120 pence. The ointment with which Mary anointed Jesus, which had provoked Judas’ outrage, was worth 300 pence. One penny was worth about one day’s wages (Mat 20:2). The blood money amount seems low; how could Judas so meanly value his Master? The contrast in Mary’s gift and Judas’ graft illustrates the true follower of Jesus giving his very best and doing his utmost to honor the Master, while the insincere follower gives Him the seconds that are left over in his life. Perhaps without even realizing it, they count His blood to be a cheap thing (Heb 10:29). Many begin with Christ, but end betraying the Lord.

     There is an astonishing parallel between Jesus’ betrayal and disgrace before the people and David’s betrayal by Absalom in 2Samuel 16. Read our notes in that chapter.

17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?

     The disciples came to Jesus on the 13th Nisan, the day before the Passover lamb was required to be slain and eaten. The text implies that it was on the first day of the Feast of Unleavened Bread (also Mark 14:12; Luke 22:7), but technically speaking it could not have been, for the official first day of that feast began on the 15th, or one day after the Passover. 

     The first day of the Feast of Unleavened Bread was a holy, festival day during which no servile work (see note John 13:1) was permitted and all Jewish males were called by holy convocation to the Temple (Ex 12:14-20). This particular year, the first day happened to fall upon the normal sabbath day, making it a high day. When the Gospels say, the first day of Unleavened Bread, they refer to the unofficial first day of that Feast, for there were several ceremonies that were required to be performed in the days prior. One of these was a careful ritual whereby all leaven was removed from the house two days before the special sabbath day that officially marked the beginning of the Feast of Unleavened Bread (see below). And so, far from being erroneous, this verse is accurate to the Jewish customs in observing the Feast. Strictly speaking, the Passover and the Feast of Unleavened Bread were two separate ceremonial events, but since the Passover ended on the 14th and the Unleavened Bread began the 15th, the whole Passover/Unleavened Bread celebration was called, the Feast of Unleavened Bread, or simply, the Passover (Luke 22:1).

     In the Law, the Passover began with the careful selection of an unblemished lamb on the 10th of the month, four days before it was killed and eaten (Ex 12:3). This corresponds to the day that Jesus rode into Jerusalem on a donkey, and also to the days of testing and proving that He passed in the temple with the scribes and Pharisees. The main preparations for the Passover however, began on the night of the 13th, when by special family ritual the house was prepared for the next day’s ceremony. The chief purpose of the ritual was to remove all leaven from their houses for seven days according to the Law (Ex 12:15). In effect this became 8 days, for the leaven was removed the day before the Feast of Unleavened Bread began (note that the evening of the 13th was legally the 14th because the Jewish day began at nightfall). To the present day, the real preparations for the Passover take place on the 13th Nisan, when bitter herbs and other specialties are purchased and prepared, and the house is carefully searched and cleaned (often by candelight at evening) to make sure that all leaven has been completely purged. Even the cracks of the cupboards are thoroughly swept and any utensils that have had leaven in them are either boiled or put outside until the Feast of Unleavened Bread is over. Every room of the house is checked and swept clean, and if any chametz is found, it is burned. In some Jewish quarters, a special seder meal is eaten that same evening, followed by a ritual known as the “fast of the firstborn.” In the year that Jesus died, the 13th would have fallen on Thursday, the day before His passion. John’s account, which was written 40-50 years after the Synoptics, seems to have purposely clarified parts of the earlier Gospels. And notably, the Last Supper and day of Jesus’ crucifixion is one of the topics he elucidates.

     The famous disagreement of the Synoptic Gospels with John over the day that Jesus was crucified has been a topic of considerable dispute. At issue is that John carefully and emphatically describes Jesus’ death as occurring at the same time that the Passover lambs were slain in the temple (afternoon of 14th Nisan), yet the Synoptics say Jesus and His disciples ate the Passover. Current scholarship has assigned higher value to the Synoptics and declared that John did not intend to say that Jesus died on the Passover. I have read these treatises and find them deficient, first by dismissing John’s very clear historical details and second by ignoring the traditional events surrounding the Jewish Passover that clear up the Synoptics’ account. There are too many specifics in John that require a Passover crucifixion (John 13:1-2; 13:29; 18:28; 19:14). See also my note on John 13:1.

     The following facts convince me that Jesus died on 14th Nisan, the same day and time that the Passover lambs were killed in the temple just as the Apostle John has shown. First, the typology and the year-date/day combination as detailed by John are overwhelming. Can anyone sincerely believe that the Jewish leaders would have so violated the Sabbath (the high day Unleavened Bread Sabbath!) by convening two Sanhedrin meetings and three Roman governor meetings upon it, and then having Jesus killed that day? Even the Synoptics say that the Jews had decided to be sure not to arrest Him during the feast (Mat 26:5; Mark 14:2). It is incredible to think that they would have gotten up from their Passover meals and followed Judas in direct violation of this holy, high day Sabbath which had already begun about 6 hours earlier at sundown! Moreover, this would conflict with the Synoptics themselves, for they all say that Jesus did not die on a Sabbath day (Luke 23:54; Mark 15:42; Mat 27:62).

     Why then do the Synoptics say that Jesus observed the Passover with His disciples the day before He died? How can these things be? Following are two ways to harmonize John with the Synoptics such that both give an accurate, single account. While some of these conclusions are my own, I am largely indebted to Adam Clarke’s notes on Mat 26:75.

1. At the Last Supper on the 13th Nisan, Jesus and His disciples observed the full requirements of the Jewish Passover, but one day earlier than the rest of the Jews.
   1. At the Last Supper on the 13th Nisan, Jesus did not observe the Jewish Passover, but the new Christian “Passover,” the Holy Communion of the New Covenant which was to replace forever the Passover of the Old Covenant.

     The arguments for option one are as follows. There are reasons to believe that the Jews permitted the Passover meal to be observed on both the 13th and 14th Nisan this particular year. The Jewish calendar was not like our own and needed to be re-calibrated often. By an official ceremony, the Passover date was fixed about two weeks before by a senate which convened at the end of every month to establish the appearance of the new moon marking the beginning of each month. When enough approved witnesses testified that they had seen the new moon, the first day of the month was ratified and the calendar dates for the feasts were fixed. Sometimes, perhaps because of bad weather, there were no witnesses for the new moon and the senate was forced to calculate the first day of the month using the previous full moon as reference. But if later witnesses came and proved the senate wrong, the calendar had to be changed. In these cases the Jews allowed both days to serve as acceptable feast days. Thus it came to be that the Passover was observed on both the 13th and 14th Nisan. Several ancient Jewish authorities meticulously describe these processes, yet do not give the particular years in which they were employed. A second reason has been advanced that would allow for the official Passover to be observed on both the 13th and 14th Nisan. It is proposed that the Jewish population had grown so much that there was not enough time to slay and process over a quarter million lambs (Josephus’ number) at the brazen altar of the temple in the 3-4 hours mandated by the Law. It is supposed that the Jews had expanded the time period to include the evening before, such that the lambs would have been slain on two occasions, on the 13th Nisan and the 14th Nisan.

     The second option argues that Jesus did not eat the normal Jewish Passover, but a special one at which He instituted the ordinances of communion and feetwashing. This new Christian “Passover” was the Holy Communion of the New Covenant which was to replace forever the Old Covenant Passover. At the death of Christ, the Law officially ended and the Era of Grace began. The significance is this: the Passover of the old and the Communion of the New point to the same event, one looking forward and the other looking back. So while the Synoptics rightly associate Christ’s death to the last Passover, John highlights the first Communion and clarifies that the actual Jewish Passover ceremony took place while Jesus was dying on the Cross. Thus, John says before the feast of the Passover Jesus held a supper with His disciples (John 13:1-2; 13:29; 18:28; 19:14), the same supper at which the Synoptics agree that He officiated the first communion. The “Passover” that Jesus so desired to eat (Luke 22:15) was a spiritual, mystical one at which He substituted bread and wine for the lamb. And ever since, nothing has been so universally held sacred among the varied Christian divisions and denominations as the rite of Communion. The Synoptics would then give an accurate account of the disciples preparing for the normal Passover lamb on the 13th Nisan exactly according to the tradition we described above. Perhaps they had lamb and bitter herbs, perhaps not; none of the Gospels are clear on that. This option brings out the types and prophecies of the death of Christ contained in the Passover, for after showing the links between the two, John says that at the Last Supper Jesus instituted Communion and Feetwashing to replace forever the old rites of the Passover.

18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover.

     The other Gospels supply more details, saying that Jesus sent Peter and John ahead into Jerusalem (Luke 22:7-13) with instructions to follow a man whom they would see walking with a pitcher of water. At the house where the man stopped, they should tell the owner that the Master wanted to use his guestchamber to eat the passover with His disciples (Mark 14:12-17). The manner in which the house was obtained must be counted a miracle which parallels the way Jesus obtained the colt for His triumphal entry into Jerusalem a few days earlier (Luke 19:28-34).

     My time is at hand. Why did Jesus wish the disciples to tell the man this? See Mark 1:15; 2Tim 4:6; Rev 1:3.

     Made ready the Passover. Meaning (to my mind) that they bought the special herbs and unleavened bread, and prepared the room by carefully searching out and disposing all leaven. This practice is still done today on the day before the lamb is killed and eaten (see note on v17). Those who believe that Jesus ate the Jewish Passover on the same night of His betrayal understand it differently. To them, that Peter and John made ready the Passover means they ceremonially slaughtered the lamb in the temple and roasted it according to the prescribed manner. It should be noted however, that the Greek verb for made ready (hetoimazo) is never associated with preparing the Lamb, or any other sacrifice for that matter, even though it is a fairly common word in both the New Testament and the Septuagint.

20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

     There is little in the Gospel accounts that might be taken to describe a typical Passover meal at this Last Supper. Rather, it seems to have been a normal Jewish meal of broth, bread and wine, in which Jesus sat down with the twelve (Mark 14:18; Luke 22:14; John 13:4). The Law however, says the Passover was to be eaten standing up, clothed for service and with staff in hand (Ex 12:11). Scholars who advocate that Jesus ate the Passover lamb believe the Jews no longer followed that rule. The meal-time custom of the day was to recline on one’s side upon low couches around the table, with the feet away and the head close to the table (as John 13:23).

     Jesus’ stunning revelation that someone in that very room was going to betray Him is given much attention by all four Gospels (Mark 14:17-21; Luke 22:21-22; John 13:18-30), but John’s detailed account most clearly describes the Twelve’s reactions. While Jesus’ words were clear, the disciples somehow did not grasp that that very night one of them would betray Him. They also did not understand that He was going to be crucified, although He had told them plainly (Mat 26:2). How did they not see these things? Apparently God, who had carefully designed all these events, kept their minds from understanding, for it was not intended that the disciples interfere, either with Judas’ betrayal or with Jesus’ crucifixion. Earlier, the hands of the wicked Jews were supernaturally withheld when they had tried to arrest Christ, for His hour had not yet come (John 7:30; 8:20). And so, nobody stopped Judas as he left the table to begin his wicked deed (see note John 13:29).

     Is it I? This self-examination of every disciple before the Lord pre-figures the spiritual self-examination that is commanded before each Communion service (see note v26). This time the disciples did not look sideways at their brother, suspecting this one or that, but each one was honestly troubled for his own heart. And it is a vital concern for every person: who can know what is in the depths of a man’s heart? (Jer 17:9). The case of Judas illustrates that a man can know Christ, even be His follower, and then betray Him!

23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

     In those days, people did not use plates, forks and spoons. Instead, everyone ate from the same dish. If there were too many people to be able to reach one dish, more dishes were added. By saying that His betrayer was even then eating at the same table, Jesus was loosely quoting David, who wrote of his betrayer Ahithophel, Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me (Ps 41:9). This is more clearly seen in the Fourth Gospel (see John 13:18).

     Judas’ sin was great. The punishment he must eternally endure for betraying the Lord make it better that he had not been born. This is true of every man who puts his hand to the plow and then looks back (Luke 9:62). The false doctrines regarding Hell cannot stand before this verse, for it depicts Judas and like unrepentant sinners with no hope of restoration nor end to their suffering. If there were an end, it could not be said that it would be better for that man to not have been born. Judas did not repent of his sin, so this decree against him is merited. Peter sin was also great; he denied three times that he even knew a Jesus of Nazareth. Yet Peter repented and was forgiven (see note Mat 27:5).

      As it is written of Him. Jesus’ betrayal and death is probably most strikingly foretold in Isaiah 53, but see also Dan 9:26, Ps 22:1-31, and 2Sam 16. Of course, the Apostles did not understand this until after His death and resurrection, but then it struck them like a lightning bolt. The Old Testament Scriptures were suddenly opened to them in blazing truth that grew ever brighter as they progressed in experience and knowledge (2Pet 1:19). It was so compellingly strong that all but one would give his life for boldly preaching Jesus Christ. But at this point, the disciples’ minds did not grasp those truths. Peter even tried to correct Jesus when He told them about His coming death (Mat 16:21-23).

25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

     From our privileged vantage point looking back at Judas’ terrible deed, we are appalled to hear him so callously ask, “Lord, is it I?”

     Of course he knew that Jesus was speaking of him! He had already conspired with the chief priests. He was minutes away from acting on his plan. It is possible that Judas didn’t expect Jesus to be arrested. For more than three years now, He had made fools out of all who tried to trap Him, whether by word or force. Maybe Judas, a secret thief according to John 12:6, saw a way to make some easy money. On the other hand, the manner in which Judas betrayed Jesus can hardly be explained within that theory. More likely, Judas was angry at Jesus for criticizing him a few days earlier and sought for revenge.

     John describes more graphically Judas being exposed as the betrayer. Jesus, as He served the Communion bread, said, “The one to whom I give this piece of bread is he that will betray Me.” Then He gave it to Judas (John 13:21-26). And after eating the bread, Satan entered Judas’ heart (John 13:27, compare with 1Cor 11:27-32). This illustrates the difference between Judas’ betrayal and Peter’s denial. Judas allowed Satan to corrupt his heart and coerce him to desist from his decision to follow Christ; that led him directly to his sinful end. Peter, though he failed miserably in temptation, did not allow Satan to change his heart.

     Thou hast said. This is the first of three times in the next few hours that Jesus will say these words. First to Judas, then to the Jewish high priest (Mat 26:64) and finally to Pontius Pilate (Mat 27:11). See also Mark 15:2; Luke 22:70; 23:3; John 18:37. “Yes, it is so; it is even as you have said.”    

     Bible commentators have wrestled with the circumstances and implications involving Judas Iscariot. Jesus himself had chosen the Twelve; why then did He choose Judas? And was Judas an evil-hearted man always? What caused Judas to betray Christ? I believe that at the beginning Judas was a sincere, honest follower of Christ. Not one of the Apostles suspected Judas when Jesus said one of them would betray Him. Peter didn’t lean over to John and say, “It wouldn’t surprise me that He’s talking about Judas. He doesn’t seem quite like the rest of us…” No, Judas was an honest seeker. Yet like all men, he had his “besetting sins,” and one of those we know was greed. Additionally, the Gospels imply that he was prone to take offense. I believe that Judas allowed Jesus’ rebuke (John 12:2-8) to fester in his heart. The root of bitterness that he cultivated eventually brought forth the wish for revenge and retaliation (see note on Mat 26:6; John 13:26).

26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

     These verses describe the origins of the Christian ordinance of Communion. The parallel accounts are in Mark 14:22-26 and Luke 22:15-20. The gospel of John does not mention the Communion, but does record the ordinance of Feetwashing, which is missing in the other Gospels. The fourth Gospel is filled with details, events and information that the previous three had not included. Although omitting the event, John’s Gospel contains the best explanation of the symbolisms and spiritual purposes for the rite of Communion (John 6:51-58) which the Apostles only later associated with Jesus’ mystical words at the Last Supper, This is My body, which is broken for you. Interestingly Paul, the only Apostle who was not at this first Communion, presents the best case for it to be a perpetual ordinance in the body of Christ (see 1Cor 11:23-31).

     On the night before His death, Jesus shared a last, private meal with the Twelve, telling them many things in fairly plain language that they nevertheless did not grasp at the time. John records 5 whole chapters of Jesus’ final discourses with the Apostles, which especially concern His departure and the coming of the Spirit. His speech however, was sufficiently mixed with figurative language to temporarily veil the imminent future from them. 

     The Jewish Passover and the Christian Communion are ceremonies representing the same monumental event: the death of the Son of God for the sins of the world. For 1500 years, the Old Covenant ceremony of Passover looked forward in prophetic types and symbolism to this day, but now the New Covenant ritual of Communion looks back in commemoration. The Passover was an elaborate affair with many precise requirements: a particular day and time, the exact kind of food, how it must be prepared and eaten, meticulous details and prohibitions, etc. The Communion however, has no rules at all for its observance. In fact, the Gospels seem to be written to avoid commanding any details. No particular date nor time of day is specified and even the emblems are imprecisely given. Should the bread be leavened or unleavened? Jesus used unleavened bread, for the Jews removed all leaven from their houses the day before the Passover lamb was slain and were not permitted to use leaven for the next 8 days. Yet nothing is said about using unleavened bread in the Communion – even early church history is generally silent. And the wine…or is to be wine? In all four accounts it is called the cup. Some scholars have made a case for using water, following its symbolic meaning in passages like John 4:14. Jewish Passover tradition and Jesus’ later reference to the fruit of the vine (Luke 22:18) indicate that wine was the beverage used at the first Communion. Yet the question remains, is the emblem the fruit of the vine, or the cup, or both?

     Communion is a deeply meaningful and solemn ceremony which signifies the very basis of our salvation and perseverance in the Savior (John 15:4). The bread and the wine are symbols of Christ’s body and blood, the necessary foods that maintain spiritual life (John 6:51). These spiritual foods are not Christ’s literal body and blood, but His Word and His shed blood whereby forgiveness and cleansing is made available to the sons of Adam. The cup is a symbol of suffering for doing the will of God (Mat 26:39); it signifies the result of those accepting the primary emblems.

     In a sense, Communion is a periodic renewal of Baptism. Salvation results from believing that Christ the Son of God died for our sins and accepting His sacrifice in my life. This confession is physically demonstrated by Baptism (just once). The Communion affirms continued faith in one’s baptism by periodic commemoration of that monumental transaction whereby we have salvation and the future hope of glory.

     The early churches met every Sunday to break bread, or, eat the Lord’s supper (1Cor 11:20; Acts 2:42; 20:7). This pattern continued in Catholicism, early Anabaptism and even certain denominations today. Others, like most present-day Anabaptists, have a special service two or three times a year for the observance of Communion and Feetwashing (John 13:3-17). The meeting is dedicated entirely to commemorating those two ordinances. A particular benefit of periodically (as opposed to weekly) sharing the bread and cup is to practice “closed communion,” which is the custom of breaking bread only with those of like faith and practice. The Communion service is unique as an ordinance in that it is designed to be observed as a church body; not individually nor by family, but collectively as a brotherhood of believers united in faith and mutual love. See our notes in 1Cor 11:27-33.

     This is My body. The bread is not the literal body of Christ, but a symbol of it. The Catholics, and even some Protestants, believe that the bread and wine in some mystical way become the physical body and blood of Jesus. There is no possible benefit to such an Old Covenant based notion. The New Covenant is a spiritual reality. Yes, it is lived in the physical, but the soul is a spiritual entity that cannot be perceived by the physical senses. The Sermon on the Mount depicts the great change from the physical Old Testament to the spiritual New Testament. See especially our notes in Mat 5:1. 

     Taking the Communion as a spiritual metaphor does not decrease its significance in commemorating Jesus’ death. Rather, it enhances the meaning and importance of the ceremony. As a metaphor, Take, eat; this is My body, indicates that a deeper, essential spiritual action is necessary far beyond the literal eating of bread. It teaches and reminds the saints of God to identify with Christ in all aspects of faith and love (Php 3:10), and to rely entirely on Him for spiritual sustenance (Mat 4:4).

     This is My body. As with other metaphors that Jesus used (I am the door…the good shepherd…the vine, etc), the meaning of Communion is destroyed by literalism. Literally eating Jesus’ body serves no purpose in God’s plan for reconciliation and relationship with those He created in His own image. Nevertheless, for many Communion has become a virtual ceremony for supernatural empowerment, some deep mystical rite of secret spiritual potentials rather than what it was intended to be: a beautiful aid for Christians to consecrate and memorialize that all-important event of Christ the Son of God dying on the cross in my place.

     All through His ministry, Jesus taught with parables, figurative expressions and symbolic language. It is no surprise that He did so one last time with the institution of Communion and Feetwashing. Nor is it coincidental that Jesus chose a family supper as the background for this ordinance, for the church body is likened to a family often in the Scriptures. Five (the number of grace) themes emerge strongly in the observance of Communion.

• It is a memorial of the work of Jesus Christ in redeeming mankind from their sins (1Cor 11:23-25).
  • It is a re-commitment to lay down one’s will to do God’s will, to bear sufferings as Christ did (Mat 26:42; Php 3:10)
  • It is a time set aside for each Christian to re-examine his life to be sure that no weights or sins have crept in (1Cor 11:27-30).
  • It is a communion, or fellowship, of the local church body with Christ (1Cor 10:16-21).
  • It remembers and announces the imminent return of the Lord for His own (1Cor 11:26).

     All of these are daily aspects in the life of every true Christian and also of the local church. The Communion ceremony is an effective way to illustrate them and encourage their completion. Communion is presented again and again in the Scriptures as between Christ and the church body as a whole (Eph 5:32; John 17:21), although there is close communion between the individual and Christ as well. Ye(plural)are the body (1Cor 12:27).

27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins.

     Luke indicates there were two cups at the first Communion, one before supper and one after (Luke 22:17-20). The Pesach Mishna describes the seder of Passover with several cups of wine mixed with water. The cup as an emblem in the Communion service symbolizes suffering, commitment and submission to the will of God (see note v39), while the fruit of the vine symbolizes Christ’s shed blood.

     Scholars do not agree on the meaning of the word, testament (diatheke). Some say it means a covenant between two parties (Heb 8:1-13) while others say it is a will which takes effect at death (Heb 9:15-17, but see our notes there). I see Jesus drawing a parallel between the Old Covenant given at Mount Sinai, where blood was sprinkled upon the people to ratify the book of the Covenant (Ex 24:8), and the New Covenant given upon another place called Golgotha, where His own blood sprinkled upon the people ratified their names in the Book of Life. See 1Cor 11:25; Zech 9:11.

     There is a point of textual interest in this verse. In both Matthew and Mark, the word new is not found in the Greek text that most modern versions like the NIV and NASB follow. Why would the same word be missing from both books, seeing that it is found in Luke and the Textus Receptus of Matthew and Mark? Study Mat 26:28; Mark 14:24; Luke 22:20. This textual detail adds support to the belief of many that Matthew was the foundation text for the book of Mark. Additionally, some scholars believe Matthew was first written in Hebrew, although the text has never been found (see my note for Mat 1:1).

29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

     In the Scriptures, the Kingdom of heaven (or the Kingdom of God) are general terms that refer to both the Kingdom of Christ on earth and the heavenly state of the blessed after the world has ended (see note Mat 3:2). The Kingdom began when Jesus ascended into heaven after His resurrection, where He sat down on the right hand of the Majesty on high to reign for ever and ever (Dan 2:44; Luke 1:33; Mat 16:28; Eph 1:20-21; Heb 1:3). The Father’s kingdom however, seems to refer more specifically to the future, heavenly aspect of the never-ending Kingdom of Christ. Jesus is now reigning from a heavenly throne over a spiritual Kingdom (Heb 8:1; Rom 5:17; 1Pet 3:22; Heb 10:12-13) that spans heaven and earth (Eph 3:15), but someday the earthly aspect of Christ’s Kingdom will end, even as the apostle Paul describes: Then cometh the end, when He shall have delivered up the Kingdom to God, even the Father (1Cor 15:24). And then shall the righteous shine forth in the kingdom of their Father (Mat 13:43; 25:34).

     The death of the World itself does not end the Kingdom of Christ, but signals a unique and transcendental metamorphic event at which all earthy things of eternal value will become heavenly (Php 3:21; Rom 8:21;1Cor 15:52; 2Pet 3:13). Jesus said, In my Father’s house are many mansions (John 14:2). It should be noted that the parallel passages (Mark 14:25; Luke 22:18) have the Kingdom of God instead of the Father’s Kingdom. Some therefore believe the three terms are entirely interchangeable and do not recognize the distinction we have assigned to the Father’s Kingdom.

     Regardless, it is clear that here Jesus predicts His imminent death by a specific sign: He would not drink again of this fruit of the vine until that day He would drink it new with you in My Father’s Kingdom. According to the Greek dictionary, the word new (kainos) indicates “a different kind, of a new or novel sort.” A different Greek word (neos) is used to express new in relation to time. Jesus had promised that in the Kingdom, the Twelve would sit with Him, eating and drinking at His table and judging the twelve tribes of Israel (Mat 19:28). Luke has placed that passage at this very time and place (Luke 22:29-30). The implication is that with these words, Christ was saying the moment for Him to take the Kingdom had come. While the Scriptures do not directly say that Jesus drank wine with the disciples after His resurrection, it is strongly implied that He did (Luke 24:41-43; Acts 1:3; John 21:12).

     It would be injudicious to conclude from these passages that the heavenly experience will have literal thrones, tables, food and wine. I do not say it is impossible that these will be in heaven, but caution is certainly in order. The true eternal state of the blessed is not something the human mind can comprehend (1Cor 2:9; 2Cor 12:4). Physical bodies will be transformed into celestial bodies (1Cor 15:35-54; Php 3:21) and the present heavens and the earth will be made new (2Pet 3:13). Peter also used the word kainos instead of neos, which indicates that the new earth will be a different, novel kind of earth, not an earth simply remade as the present one. The Scriptures describe heaven using language that we can understand. That’s why the heavenly pictures of the Revelation have harps and palms, thrones and crowns, and linen garments and white horses. Will those items be literally found in heaven? I’m not one to say no, but I do believe the better approach is to take them as figurative, understandable descriptions of a spiritual reality that is incomprehensible to the present human mind.

30 And when they had sung an hymn, they went out into the mount of Olives.

     The gospel of Luke records at this point Peter’s vow to die for Christ (Luke 22:33-34). Likely, their conversation began before they went out to the mount of Olives and continued on the way. John’s Gospel records much dialogue between Jesus and the Apostles as they moved from the Upper Room and passed through the streets of Jerusalem and out of the city that night. See note John 18:1.

     According to the Pesach Mishna, it was customary to recite the Psalms of chapters 113-118 at the Passover feast. Remember however, that the mishnas were written several hundred years after Christ, so it is not possible to certainly know if they accurately reflect the customs of Jesus’ day. Commentators often assume that they do and tend to write misleadingly to that effect. They virtually never alert their readers to the possibility of divergence.

     If, as I believe, the Last Supper took place the night before the normal Passover, this hymn might have been associated with the ritual and meal of that evening, when all leaven was removed from the house (see note Mat 26:17). On the other hand, they might have sung the normal, Passover hymns. After all, Jesus made this the “Passover,” even though it did not fall upon the 14th Nisan. Although it is enticing to speculate (as some have done) that the Apostles recited at this point the highly messianic Ps 118, the Gospels do not confirm that. In the original Greek there is no noun, so literally it reads: “After singing, they went out…” Perhaps they did recite Ps 118, perhaps Jesus led them to Is 53. The text does not say.

31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee.

     Jesus’ closest disciples all forsook Him that very night, a fact that He foretold by quoting the prophet: Awake, O sword, against My Shepherd, and against the Man that is My fellow, saith the LORD of hosts: smite the Shepherd and the sheep will be scattered (Zech 13:7). This prophecy was strikingly fulfilled. In just a few hours the Messiah would be arrested and smitten, and all of His followers would be scattered and hiding in fear. Even more striking is the revelation that the Messiah would be a Man and yet God (My Fellow).

     Christ also affirms that He would rise again and go before the disciples into Galilee to meet them there. After the crucifixion, the disciples remained in Jerusalem until the Feast of Unleavened Bread was finished (John 20:26). There He appeared to the women first and then to ten of the Apostles (John 20:19). A week later, He appeared to the Eleven (John 20:26), after which they travelled to Galilee and He appeared to seven of the disciples while fishing (John 21:1-14). He also met with them on a mountain He had chosen (Mat 28:16). Sometime afterward, they went back to Jerusalem for Pentecost, where Jesus bestowed upon them the Holy Spirit in the same upper room that He had shared with them the day before He died.

33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

     All four Gospels record this striking development. The parallel accounts are in Mark 14:29-31; Luke 22:31-34; John 13:38. Only a few hours before, Jesus had dropped a bombshell: one of His disciples was going to betray Him and deliver Him up to the Jews. Now He drops another: all of them would be offended that very night; they would all forsake Him. So much had happened this day that the disciples were probably overwhelmed, their heads spinning with questions. Peter was first to respond, asserting that he would never lose faith in Jesus, and would follow Him even unto death. The rest fervently agreed.

     Just a few hours later however, they would remember Jesus’ words with shock and bitter tears. Peter’s vow to never deny His Lord has echoed through the centuries for all to know and learn from. The Twelve would discover that it is easy to believe Jesus is the Christ when He is standing with you; but much harder when He has been suddenly taken away, apparently subdued by the very powers He had ruled and controlled at will. What a lesson for Christians today.

     Yet what a contrast in the after-effects involving Peter’s denial and Judas’ betrayal! After Jesus’ ascension into heaven, Peter became the point man for bringing the Gospel to the Gentiles, traveling far and to boldly proclaim Jesus the Nazarene as the Messiah of God. In the end, he lived up to his vow: he died on a cross for His Lord, crucified upside down because he did not think himself worthy to participate in the same manner of death as his Savior. The account of Peter denying Christ yet returning to be mightily used by God gives courage to Christians who have fallen into sin but are feeling God’s call to return to His control. Peter’s over-confidence in his own power and will is a warning for all Christians today. The Devil is far more powerful than man. We must have the power of Christ in us to defeat him!

    Luke adds that Jesus said, Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat (Luke 22:31-32). The analogy is to the good and bad being separating like the good wheat grain from the chaff (Mat 3:12). In Luke, the pronoun “you” is in the plural, which indicates that Jesus was speaking to all His disciples. This was testing time for the Apostles. Judas failed and was lost, Simon failed and was saved, Thomas too doubted at first but then believed.

35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

     Several times Jesus had informed His disciples that He must go up to Jerusalem and be killed by the Jews, but that He would rise again three days later. Somehow His disciples did understand, but the scribes and Pharisees remembered after they had killed Him (see Mat 27:63). At this juncture, the gospel of Luke appends a short prophetic discourse in which Jesus again explains His imminent death and that it would dramatically change the lives of the Apostles: “Now is the time for courage and faith, for this that was written must yet be accomplished in Me: And he was reckoned among the transgressors. For the things concerning Me have reached the end. Remember that when I sent you into the cities of Israel without money, food, or shoes, you did not lack anything? Even so now you will lack nothing if you have faith in My words, that I will arise from the dead just as I have told you. Nevertheless, this time is utterly unlike what you experienced in Judah. Then I told you to go unprepared, but now it is a time to take money, swords and coats” (Luke 22:35-38).

     Again the disciples misunderstood, but their minds seized upon one of His words. “Look,” they said, “We have two swords!” Two swords for twelve men? And yet the Lord responds, “That is sufficient.”

     Jesus was instructing His disciples to buy swords and garments. He was preparing them for what was going to take place. Later it would help them to understand that this was a different hour in His ministry, a stunning, surreal time so strange and difficult. Their whole world was about to come crashing down around them. “What I am doing now you don’t understand, but later you will” (John 13:7). The perfect foreknowledge of Christ is seen often in the Gospel records of those last few hours that Christ was alone with His Apostles. He chose His words so that later they would be powerful faith-building evidences of His identity and mission.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

     Gethsemane was apparently a specific place on Mount Olivet. The picture is extremely powerful and moving: Jesus kneeling alone in prayer, caught in some awful and mysterious agony, suffering alone under a springtime tree on a dark and windswept night. Alone He wrestled with His mission, alone He sweated as it were great drops of blood (Luke 22:44; Is 29:16; 63:1-6). Gethsemane was His greatest trial, the beginning of that unfathomable task: to lay down His boundless power and authority and allow Himself to be spitefully abused by the powers of evil, taking upon His perfect, sinless soul all the dirty, sinful deeds of Man and bearing those sins to a miserable, lonely death, uncared for and unappreciated by the very ones He was dying for. If ever there was loneliness, it was this. Forsaken even by God, He felt; with nobody to understand and sympathize, nobody to help bear the emotions, pain and suffering. Gethsemane was a place of greatest agony, sorrow and internal struggle this world has ever known. A place where the fate of mankind hung in the balance as one Man fought the ultimate battle to save him.

     It was reading these verses that brought me to believe that when Jesus said He would spend three days and three nights in the heart of the earth (Mat 12:40), He was including Gethsemane. We count a partial day as one day, so beginning with these terrible hours in Gethsemane, Jesus spent Thursday night, Friday, Friday night, Saturday, Saturday night and Sunday in the heart of the earth – in the hands of wicked men and the spiritual powers of darkness (Luke 22:53). See note John 19:13.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

     Peter, James and John were Jesus’ closest friends. They were the ones He chose to accompany Him to the transfiguration (Mat 17:1-13) and to witness Jarius’ daughter being raised from the dead (Mark 5:37-43). Now Jesus asks them to accompany Him in the time of His greatest trial and distress. But they could not watch with Him even an hour (Mat 26:40). Tarry ye here, and watch with Me, Jesus asked them. These are key activities that He asks of us too. The Greek word for tarry is often translated abide (see John 5:38; 15:4-7).

     As Jesus prayed, He began to be sorrowful and very heavy (lupeo, ademoneo). The Greek words describe the most extreme sorrow and anguish imaginable, an inner torture of the soul. Was not this the beginning of Jesus bearing our sins in His own body? Of suffering the penalty required to release us from our sins? Each of the Gospels adds a little to this incredible scene of Jesus enduring tremendous sorrow and distress of soul, when the burden of all mankind’s grieves and sorrows were laid upon Him this night (Is 53:4). In the Greek, the words describing Jesus’ mystical and unfathomable inner anguish are the most powerful available: sorrowful, very heavy, sore amazed, exceeding sorrowful even unto death, in an agony (Mat 26:37-38; Mark 14:33-34; Luke 22:44). The conflict within His soul was so great that even His body showed it. Sweat began dripping off His face as He prayed more earnestly (Luke 22:44) that God would deliver Him from this hour of suffering and death if it were possible. It was not a battle with Satan or some other foreign power, but a battle with Self, for He must lay down His own wishes and do the will of the Father.

     The coming death of His body was not what troubled Him, but that incomprehensible act of God, who made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him (2Cor 5:21). Our limited knowledge of God and the spiritual realm makes it impossible to understand what this means, yet the Scriptures are clear that in some deep, spiritual way Jesus suffered in our place (1Pet 3:18) in order to redeem and deliver those He has chosen from the sentence of their sin, which is eternal separation and spiritual death in Hell (Rom 6:23; Mat 25:46). In Justin Martyr’s masterful exposition of Ps 22:14-15, he shows that it describes this very moment in Gethsemane: I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death (Dialogue, ch103).

     Theologians disagree on the details. Some say Jesus did not become sin for us, but that He became a sin offering for us. Others refuse the well-known expression that “Jesus paid the penalty for our sins,” saying this would mean Jesus suffered spiritual death in Hell. Yet somehow Jesus did suffer as a substitute for us, not bodily death (for all will die physically, saved or unsaved) but a terrible spiritual agony that we cannot understand or explain. I believe the transaction of a sinless Man “being made sin” truly happened, and yet I cannot fathom how that could be or what it means. The Scriptures say it, and we see the effects in Jesus’ terrible inner conflict on Gethsemane.

     To make Jesus’ suffering a simple physical death in our place not only confuses the terms, it demeans that great sacrifice to something that any human being could do (give his life for someone else). It confuses the terms by saying Jesus’ physical death can substitute for mankind’s spiritual death. Jesus’ body was the same as ours, although He was entirely without sin. Sin is a moral, spiritual term for an action or thought; it is not a physical debt nor is it physically imputed. Adam did not physically die the day that he ate the forbidden fruit, but he did die spiritually that very day. Finally, how can anyone believe that Jesus’ extreme anguish of soul was due to His concern about His approaching death when He also knew that just three days later He would be alive again? No, there was some terrible, spiritual suffering beginning here about which we can only speculate.

     Jesus came to make reconciliation for iniquity (Dan 9:24), which required that God laid on Him the iniquity of us all (Isa 53:6). He bore our sins in His own body (1Pet 2:24). The Greek word there is soma, not sarx (flesh). He suffered and died as a sacrifice, taking the place that we should have suffered (Heb 9:28; Is 53:12). He is our sin-bearer. Forgiveness is never free, nor does it have an end. When a person forgives another a debt of money, he not only releases the debtor from the obligation to repay, he agrees daily to himself bear the cost.

39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

     This is a model prayer for every suffering Christian! Jesus fully submitted Himself to the will of God, even while asking that God would intervene and make things easier. This act of humbling Himself to do God’s will brought Him the greatest honor and glory (Php 2:8-9; Heb 5:7-9). So will it be for His followers.

     Let this cup pass from Me. This was the hour that the power of darkness seemingly possessed His soul (Luke 22:53). Jesus knew it was the will of the Father that He suffer and die to make atonement for the sins of the people (Is 53:10; Luke 9:22; John 12:27). But He naturally recoiled at the thought. His prayer shows just how difficult it was for Him to agree to perform that terrible task. It also shows His obedience and willingness to do all that was required for the plan of salvation to be completed. Finally, His prayer shows how deeply He cared for and loved us, how highly He valued a real relationship with Man, and how much He was willing to sacrifice for that to be accomplished.

     The cup is one of the emblems of Communion (Mat 26:27-28; Luke 22:20; 1Cor 10:16; 11:25). Jesus used the phrase, “drink of the cup” as a metaphor of enduring pain, suffering some bitter experience at the hand of God (Ps 75:8; Is 51:22; John 18:11; Rev 14:10; 16:19). In taking the cup at Communion, the Christian is identifying with Christ’s sufferings (Php 3:10) and signifying that he is willing to submit his will to do all that Christ asks (John 18:11). See note on Mat 26:26.

     Some theologians link the cup to God’s wrath and anger against sin. They think that Jesus suffered the wrath of God when He bore the sins of mankind in His own body (see Poole). While I do not profess to understand the full spiritual details of Jesus bearing man’s sins and so satisfying that debt, it is very difficult for me to believe that Jesus experienced God’s wrath. His absence, yes (Mat 27:46); but His fury against sin? That does not sound like the Just One. Jesus was not the sinner but the sin-bearer. See notes at Mat 18:35; 20:28.

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

     Jesus had asked Peter, James and John to accompany Him alone to Gethsemane. There He shared with them that His soul was exceedingly sorrowful, even to the point of death. He asked them to pray with Him during this time of trial and distress. The disciples began well, but the hour was late and they were tired. Before an hour had passed, they were sound asleep.

     Watch and pray. Jesus uses this event to teach about overcoming temptation. Within every man, a great war is being waged between the things of the flesh and the things of the Spirit (Rom 8:5; Gal 5:17; Rom 7:23). As Paul said, the will is present with me; but how to perform that which is good I find not (Rom 7:18). The answer and example that Jesus gives is: “Be vigilant and alert, and pray without fainting for strength.”

    Why did Jesus speak specifically to Peter? (Mark 14:37). Did Peter think these three failures to stay awake and pray with his Master was the fulfillment of Jesus’ prophecy that before the night was over he would deny Him three times?

     This reminder to Watch reminds us of Jesus’ triple call to Watch given during the Olivet Discourse (Mat 24:42-43; 25:13). Three times Jesus had to wake the disciples; they had fallen asleep! The end of the world will find many sleeping spiritually.

43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words.

     Three times Jesus knelt to pray, three times He tried to get His closest earthly friends to join Him. In Biblical numerology, three is the number of the Triune God. Jesus prayed the same words three times, which signifies that the Trinity was in harmony concerning the plan of salvation.

     The disciples fell asleep because, in spite of the extraordinary events of the last 24 hours, they did not discern that this hour would mark the end of their time with Jesus on the earth. So too will it be at the end of the world. Even Christians will be caught unawares, sleeping when they should have been praying (see the parable of the ten virgins). Alexander Bruce writes:

“The breakdown of the disciples at the final crisis was due in part also to the want of clear perceptions of truth. They did not understand the doctrine concerning Christ. They believed their Master to be the Christ, the Son of the living God; but their faith was twined around a false theory of Messiah’s mission and career. In that theory the cross had no place. So long as the cross was only spoken about, their theory remained firmly rooted in their minds, and the words of their Master were speedily forgotten. But when the cross at length actually came, when the things which Jesus had foretold began to be fulfilled, then their theory went down like a tree suddenly smitten by a whirlwind, carrying the woodbine plant of their faith along with it. From the moment that Jesus was apprehended, all that remained of faith in their minds was simply a regret that they had been mistaken: “We trusted that it had been He who should have redeemed Israel.” How could any one act heroically in such circumstances?”

45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me.

     Many versions treat Jesus’ first words to His disciples as a question, and this does make better sense of the passage (the original Greek had no punctuation marks). Using the parallel passages (Mark 14:41; Luke 22:46), we can paraphrase: “Returning to His disciples Jesus said, ‘Again I find you sound asleep? Resting when you should be praying? But you have slept enough now; behold, the hour has come that the Son of man must be betrayed into the hands of sinners. Get up, let us face the one who is to betray Me, for he is now here.'”

47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and said, Hail, master; and kissed him.

     What a strange choice for a sign! A kiss of friendship. We earlier speculated that perhaps Judas did not expect Jesus to be taken, for He had always easily escaped (see v25). That might explain the kiss, but Jesus quickly showed that He saw straight through Judas’ plans. Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? (Luke 22:48). The words of David come to mind: Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me (Ps 41:9). Joab’s treacherous act of murdering Amasa involved a kiss of friendship too (2Sam 20:8-10).

     The sight of Jesus’ own disciple betraying Him with a kiss is jarring, yet the similarity to common Christian hypocrisy is no less jolting. Many say, “Lord, Lord, we love You,” but their actions continue in direct opposition to their words of affection and praise. They come to church on Sunday, singing songs and giving earnest testimonies, but then go out into the world and betray Him with their deeds. Christ knew Judas thoroughly, and He knows each one of us just as thoroughly. It is madness and highest stupidity to think that our praise and adoration can cover up disobedience to His commandments. True love is more than words; it is demonstrated by actions. Like Joab murdering Amasa while kissing him is the person who professes to love Christ while disobeying Him. He is in fact, crucifying the son of God afresh according to Heb 6:4-6.

50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

     This is the third time in recent chapters that Jesus has addressed a selfish person as, Friend (see Mat 20:13; Mat 22:12). Christ acted honorably and justly always, even speaking kindly to His tormentors (Luke 23:34). John adds that at His words, the rough crowd fell backwards to the ground (John 18:6).

51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

     According to John 18:10, Peter was the one who wielded the sword and cut off the servant’s ear. The man’s name was Malchus. Jesus immediately touched and healed him (Luke 22:51). Did he later become a Christian? Jesus had told the Apostles just a few hours earlier that the time had come for them to buy swords (Luke 22:34-39), but when Peter used his sword, Christ reprimanded him. Reading that passage, it is clear that Jesus was not commanding the disciples to defend themselves, but was speaking prophetically. A great change was about to take place. The kingdom of Christ on earth would face persecution, affliction and death (see note Mat 10:34).

     Put up again thy sword into his place. Someone has famously said that when He disarmed Peter, Jesus disarmed all His followers from that moment forward. Non-retaliation is one of the great differences between the Old and New Covenants which Jesus taught from the beginning of His ministry. At the Sermon on the Mount, Jesus “upgraded the rules” regarding Kingdom-Christians and the sword (Mat 5:38-44). The early churches of Christ took note, sincerely following His teaching on violence, war and self-defense. For three centuries all Christianity followed the rule of non-resistance and refused to participate in violence and war. The change began with the Catholic apostasy upon the fusion of the Church with the Roman state in the time of the emperor Constantine. Since then, the churches of Christ were divided into two general groups, the Peace churches and the State churches. 

     Meekness, self-sacrifice and peace are characteristics that shape well the Gospel of Jesus Christ. It is confusion and contradiction to see the Kingdom of Christ wielding the sword, whether directly or through political powers. From the Catholic church to the reformers like Luther, Zwingli and Calvin, the result has always been bitterness, chaos and an increase in sinful activity. The New Kingdom is not of this world, else Peter and the rest of her citizens would take up the sword (John 18:36; Rev 13:10).

     Commentators who do not confess the doctrine of non-resistance are forced into odd interpretations of this passage. In general, they see Jesus warning the individual to not use the sword in vengeance, but that violence in self-defense or in support of the secular arm is acceptable. How can that be so? Peter was clearly wielding the sword in self-defense.

53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be?

     The reason Christians should not defend themselves is because God has said He will take vengeance upon the wicked and defend the innocent. The word presently in the KJV means “at this very moment.” Jesus could have called for twelve legions of angels and the Father would have immediately sent them, but He had determined to drink the bitter cup to the end. He was not overpowered by Satan, but chose to lay down His power and life. Twelve is the number of the elect, the chosen of God.

     From the types and shadows of the Law to the revelations of the Prophets, the Old Testament foretells a Deliverer-Savior who would die for the people, a Messiah who must be cut off, but not for Himself (Dan 9:26), the very Son of God who would be despised and rejected of men…smitten of God…wounded for our transgressions…brought as a lamb to the slaughter…his soul an offering for sin (Is 53:1-12). See also Ps 22. Jesus opened these Scriptures to the Apostles (Luke 24:44-46) and the Holy Spirit continues to expound them in great measure.

55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

     They did not, could not take Him in the temple during the daytime because He spoke with authority (John 7:32, 45-46), and the people admired Him greatly (Mark 11:18). His arrest must be done secretly and quickly, before His supporters could react. Unknowingly, the Pharisees were fulfilling the Scripture in carrying their Savior to death. Therefore did Jesus give Himself into their hands, and let them bind Him (John 18:12). The eleven disciples, completely forgetting their fervent promises of just a few hours earlier to follow Him to the death, forsook Him and fled. Some of them followed secretly to see what would happen, but not one was willing to go with Him to die.

     Yet, what mighty change the eleven would evidence after they saw Him alive from the dead! All of them would go forth in astonishing conviction and power, proclaiming the Gospel until their own lives were taken by other wicked men. Atheists and Bible critics have no answer to such proof of Jesus’ resurrection. Perhaps one maniac might die in proclaiming a lie, but eleven men who were so weak that all fled in fear? Impossible. These men were invigorated with a Power and a Message beyond natural sources and means. 

57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.

     Here the Gospel of John explains that the band of Jews took Jesus first to Annas, the father-in-law of Caiaphas the high priest (John 18:13-14), who then sent him bound unto Caiaphas (John 18:24). Annas was evidently a very important person in Jewish politics and religion, having been the high priest himself earlier; Luke says both were high priests (Luke 3:2). John and Peter followed Jesus to see the end (Mat 26:58; Luke 22:54; John 18:15). Because John knew the high priest (John 18:15), he was able to enter the courtyard to watch and hear the proceedings. Peter had to wait outside until John spoke to the doorkeeper on his behalf (John 18:16).

59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

     It seems that the Sanhedrin was used to producing false witnesses to sanction its pre-determined course of action (see also Stephen’s martyrdom in Act 6:11-13). They had forsaken the law of Justice for the ever-changing law of doing “what was good for the people,” even if that meant the innocent must occasionally die (John 18:14). And so this fraudulent council, having decided that Jesus was bad for the people, determined to have Him put to death.

     Oddly enough, this time the Sanhedrin had problems producing two false witnesses. According to the OT law, two or three witnesses of wicked deeds were required before any man could be condemned to death (Deut 17:6-7; 19:15). They needed a charge of blasphemy, for that was grounds for the death sentence (v65), but the witnesses began to disagree with each other and argue over His exact words (Mark 14:59). This was however, the best accusation they could muster.

     The Jews had asked Jesus several times to give them a sign proving that He was heaven-sent, but Jesus would not oblige them (Mat 12:38-40). The miracles of healing, prediction, raising the dead and controlling the weather were enough. If they wouldn’t believe those, neither would they believe a sign from heaven (Luke 16:31). On another occasion (John 2:18), He answered with a cryptic sign: Destroy this temple and in three days I will raise it up (John 2:19). The Jews took Him to be speaking of the literal temple in Jerusalem (John 20:20), but He was referring to His own body (John 2:21).

     The basis for the men’s charge of blasphemy is not easily seen, even in their misquotation of His statement that He could destroy and rebuild the temple in three days. Perhaps a Jew might take that as threatening language, but blasphemy against God?    

62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

     Jesus did not answer because He was following God’s plan. He must die for the sins of the world. All through His ministry, Jesus was able to take the chief priests’ hard questions and two-edged tests and completely confound them. No doubt He could have utterly put them to silenced here again, but He answered them not a word. This was a different hour. This time He must give Himself into their hands to be killed. And so, Jesus held His peace, fulfilling the words of Isaiah the prophet concerning the Messiah: As a sheep before her shearers is dumb, so He openeth not His mouth (Is 53:7), and also David’s words in Ps 109:1-5.

     Throughout these mock trials, Jesus refrained from correcting His accusers’ misstatements. How difficult to hear someone misrepresent our words! Yet the worst trial was still to come. While He hung on the cross, this same statement was mockingly repeated to Him: Thou that destroyest the temple and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross (Mat 27:39-40). How easily and quickly He could have proven their words wrong! But He bore the shame soundlessly (Heb 12:2). Even later before Pilate and Herod, Jesus spoke only a few sentences (Mat 27:11-14; Luke 23:9).

     I adjure thee by the living God. The Greek word, frequently found in the Septuagint, is often used to put a person under oath. “Swear to me by the living God that you are the Messiah, the son of God” (compare Gen 24:37; Mark 5:7). They asked this in order to charge Him with blasphemy (John 10:33). They had seen His miracles, heard His authoritative teaching, knew that He could forgive sins; do they really need to hear from His mouth that He is the Messiah? Only so they can kill Him by proclaiming Him guilty of blasphemy. That’s why, when He solemnly affirmed that yes, He is the Messiah, they went berserk. They hated Him, were determined to put Him to death. Wickedness and error hates goodness and truth!  

     The Christ. Which is to say in the Hebrew tongue, the Messiah. See the parallel accounts in Mark 14:61; Luke 22:70.

64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

     Thou hath said. See note Mat 26:25. The parallel accounts add some details, showing that Jesus knew that any answer He gave would make no difference. They had already determined to kill Him (Mark 14:61-64; Luke 22:67-71). Nevertheless, here Jesus confessed outright to being the Son of God and gave them a warning. One day they themselves would see Him sitting on the right hand of power and coming to judge the World. In one moment the tables will be turned; He will be the Judge and they must come before Him to be examined.

     This great confession of Jesus, that He was the Messiah, is highly steeped in messianic language from the Jewish Scriptures. The High Priest immediately understood them. For that, he promptly pronounced His confession to be blasphemous. See Ps 110:1; Dan 7:13.

     The Greek translation of hereafter is difficult. The NIV has “in the future.” Others render it, “from now on” or “henceforth.” The same Greek construction is found in Mat 23:39; 26:29; John 1:51; 13:19. Luke’s account also has hereafter, but not from the same Greek (Luke 22:69), and again some translations have, “from now on.” It is true that immediately after Jesus’ resurrection He ascended into heaven and took the throne of the Kingdom, but the Jewish leaders did not see Him sitting there until after they died. And while all will see His coming in the clouds of heaven, that will take place at the End, at the consummation of the earthly aspect of the Kingdom of Christ. Not many months later this same council would hear from Stephen a similar testimony (Acts 7:54-60).

65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death.

     Jesus had said the same thing earlier (Mat 16:27; 24:30; 25:31), although without directly professing to be the Son of God. His works and doctrine made that profession and ably proved it to be true. See this illustrated in His confrontation with the Jews in John 10:36-38. Mark’s account gives the Sanhedrin more reason (if only slightly) to charge Him with blasphemy. His answer, I am (Mark 14:62), is God’s own name (Ex 3:14). See note for John 8:58.

     The Old Testament forbade the high priest to rend his clothes (Lev 21:10). The Scriptures do not give another instance of that happening. Kings and prophets would rend their clothes as a sign of deep grief, but never the high priest. It seems that the high priest was so incensed by Jesus’ declaration that one day He would come to judge them, that his anger and hatred boiled over and he lost control of himself.

     That the judge should become the accuser shows how far removed this court was from examining fairly the case before them. Yet a semblance of order surrounded the proceedings, for Lev 24:16 does call for the sentence of death upon any person who blasphemes God. This was the legal avenue whereby the court prosecuted Jesus’ crucifixion.

67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

     They could not contain their hatred and jealousy, and although there was no place in justice for these atrocities, they began to abuse Him, spitting in His face, hitting Him with their hands and mocking Him with vicious words (Job 16:9-10). These highly dignified doctors of the Law acted like a mob of hooligans. See it foretold in Isaiah 50:6; 53:3. Jesus did not return one word against their humiliating acts, so they became emboldened to mock Him even more. Blindfolding Him, they struck Him and demanded that He give the name of the aggressor (Mark 14:65; Luke 22:64).

69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

     By John’s gospel we learn that Peter and John had been able to enter the courtyard of the high priest, where they cautiously observed this shocking spectacle unfold (John 18:15-16; Luke 22:61). They were surely dismayed and stunned at the sudden turn of events. Just a few hours before, Jesus was invincible. What had happened? They did not understand.

     Many of Jesus’ disciples were from the region of Galilee, so when the people heard Peter speaking with a Galilean accent they began to suspect him of being a follower of Jesus who had infiltrated their company (Mark 14:70; Luke 22:59). And John 18:26 reveals that one of his accusers was a servant of the man whose ear Peter had just cut off in the garden of Gethsemane! Peter began to feel the heat of their suspicions. After the third person accused him of being a disciple of Jesus, he began to emphatically curse and swear that he did not even know the Man.

     Just as he finished saying the words, the rooster crowed. The sound penetrated Peter’s enflamed brain and he suddenly remembered his promise to Jesus to follow Him to the death, as well as Jesus reply, This night, before the cock crow, thou shalt deny Me thrice (Mat 26:34). Shaken to the core, Peter took a quick glance at the beaten form of his Master, and at that instant the Lord turned and looked upon Peter (Luke 22:61). What was in that look? Sadness? Condemnation? Forgiveness? Understanding? Whatever the case, Jesus and Peter communicated as much in their eyes as they could have with words. Immediately Peter was sorry, very sorry for his failure. He went out, and wept bitterly.

     Unlike Judas, Peter’s repentance extended to more than words. His boldness and commitment were renewed when Jesus rose from the grave. No Apostle more fervently preached Christ than Peter after the Holy Spirit entered his life. The special, personal talk Jesus had with Peter alone on the shores of lake Galilee a few weeks later (see John 21:15-19) forms a beautiful contrast to this moment in Caiaphas’ court.

     The gospel of Mark adds a small detail: This day, even in this night, before the cock crow twice, thou shalt deny me thrice (Mark 14:30). Then it records Peter’s first denial after the cock crew once (Mark 14:68), and again after his third denial (Mark 14:72). Peter himself is thought to be a primary source for Mark’s account.

1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

     This chapter continues the prophetic tone of the previous chapter, which ended with the Parable of the Two Servants. Chapter 25 presents three more parables that concern the end of the world and the final judgment. Again and again the destinies of the righteous and the wicked are depicted in stark contrasts. The key verse of the chapter is found in the summation: And these shall go away into everlasting punishment: but the righteous into life eternal (Mat 25:46). Here is a quick list of the parables:

1. The Parable of the Ten Virgins, which illustrates the importance of living always ready for Christ’s return (Mat 25:1-13).
2. The Parable of the Talents, which teaches concerning the future rewards of the righteous and wicked at His return (Mat 25:14-30).
3. The Parable of the Sheep and the Goats, which describes the separation of good and bad at His return as determined by a man’s work during his life on earth (Mat 25:31-46).

2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps.

     The parable of the ten virgins is based on a Jewish wedding celebration. It ends with the same warning as the previous two parables: Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh (Mat 25:13). Under Jewish custom, weddings were held at the home of the bride. After careful preparations for the celebration were finished, the bride and her friends would wait for the coming of the bridegroom and his friends. The two companies would meet and go together into the wedding feast.

     In the parable, Jesus is the Bridegroom (Mat 9:15) and the ten virgins represent the churches of Christ at the era of the End (2Cor 11:2). The wedding is the Marriage Supper of the Lamb (Rev 19:7). At nightfall, the ten virgins went out to await the coming of the Bridegroom. Some did not take extra oil for their lamps. Nobody expected Him to tarry so long in coming. When He finally did come, they had all fallen asleep! Startled awake, the five wise virgins quickly trimmed their lamps and arose to meet Him. But the five foolish virgins were out of oil and could not raise the flame on their dying lamps. They ran to get oil and then hurried to the house…too late! The doors were shut and the marriage celebration had already begun.

     Ten is a number often used figuratively to represent the whole (see glossary Rev 22:20), but I am also compelled to remember the account of Lot and the destruction of Sodom, for ten was the lowest limit of faith for which God would spare the city (Gen 18:32). The parable says that five were wise and five were foolish; in the symbolic sense, five is the number of grace. The picture should be sobering to every Christian, for the ten virgins denote the seemingly authentic Christians of the Kingdom. The ten were all chaste virgins, and had went out together to greet the Bridegroom. They had all received God’s grace and the oil of the Spirit; they all identified themselves with the Bridegroom and had taken the time to go out and wait for Him. Each of the ten seemed to be a true participant in the Wedding Party; all were associated with the Gospel, attended services, sang praises and prayed.

     Yet, there was one serious difference. The five foolish virgins were not prepared for a long wait. Their lamps began to go out. Like the unfaithful steward who wearied in waiting for his Lord’s return (Luke 12:40-48), these foolish virgins were deceived by the cares of this world and the deceitfulness of sin (Mat 13:22). They wist not that the Spirit of the Lord had departed from them (Judges 16:20). There are many Scriptural parallels in this parable: the wise and foolish carpenters of Mat 7:24-27, the faint-hearted ones who did not keep their garments clean of Rev 16:15, and the deceived workers of Mat 7:21-23 are just a few.

     The five foolish virgins had begun with oil in their lamps, but slowly they became lazy and selfish. Their works of love had all but ceased. They had the World in their hearts instead of the Spirit. These are the dismal Ephesians that the apostle John described in Rev 2:1-7, whose candlestick was ready to be removed for not persevering in doing the first works. The parable of the ten virgins speaks in strong language, not to the unsaved and uncaring of the world, but to Kingdom citizens who are faltering and wavering upon the line between Christ and the World! At the time of the end, saving faith will found in very low quantity in the churches of Christ. There will be a general laziness, a soothing sense of safety and contentment, a little folding of the hands to sleep….(Pro 6:10).

5 While the bridegroom tarried, they all slumbered and slept.

     The Bridegroom tarried so long that the ten virgins began to feel tired, and they all slumbered and slept. In the original language, the two words describe different conditions: “they became drowsy and fell asleep.” This seems to indicate that the five wise virgins were drowsy but the foolish ones had fallen completely asleep. In the Scriptures, to sleep often means to be spiritually deadened and living in sin (see 1Cor 11:30; 1Thes 5:6-7). It is high time to awake out of sleep, for now is our salvation nearer than when we believed (Rom 13:11).

     Even the five wise virgins were caught by surprise when the Bridegroom came, but they did have a sufficient supply of oil (the Spirit) which allowed them to trim their lamps and go out to meet Him. Their sleepy state indicates that the bridegroom had tarried far longer than they expected and that is what the Scriptures say will happen in the last days. Many will even begin to say that He will not return at all (2Pet 3:3-4). Remember that God is not constrained by time! One day to Him is as a thousand years and a thousand years as one day. These parables are given to dismiss all doubts and to warn us to be always vigilant and ready for His return.

     Some commentators dismiss the clear implication that the ten virgins had fallen asleep. Barnes does not believe it possible that half of the Christian church should be found unworthy. Why then didn’t Jesus say just one virgin had forgotten to take oil? The fact is that the Scriptures everywhere warn of great deception at the end, of apostasy so serious that even the very elect are in grave spiritual danger (Mat 24:24). The book of Jude is dedicated entirely to warn of false brethren who have crept unaware into the churches and defile the body of Christ. See also the sobering figure of judgment in Ezekiel 5.

6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

     Christ will return at a time when He is least expected, at midnight, when even those who know He is coming will be caught sleeping (Mat 24:44). This is the crucial lesson of the parable, that Jesus will delay His return so long that many will be found spiritually sleeping. Engrossed in their own pursuits and living in deceived estate (Luke 21:34), these are not the World’s unsaved but the apparently genuine, visible virgins of Christ. Like the Laodicean church, they believe themselves to be spiritually rich and in need of nothing (Rev 3:17); instead, many of them are spiritually destitute. When the cry is made they are entirely unprepared. 

     Our lamps are gone out. The foolish virgins were caught unprepared. When the moment comes that Jesus requires a man’s soul, whether by death or by His return, there will be no time for repentance. Each one will be personally responsible! The fading light of a lamp parallels the hope of salvation dying with the fading of a life. The lamp of the wicked shall be put out (Pro 13:9).

     The foolish virgins envied the prudent ones and begged them to share the oil in their vessels. Oil is a common Biblical type of the Holy Spirit, the down-payment of a future inheritance (Eph 1:14) at the final resurrection of the body. No person will receive eternal life by the efforts of another, neither will simple association with the saints be sufficient for salvation. Every person must make the necessary steps to be saved, sealed and ready.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not.

     The closed-door scene is separately described in Luke, after someone asked Jesus if only a few would be saved (Luke 13:23-28). He answered that many would seek to enter the Kingdom but would not be able, and then gave the parable of the lost outside the door saying, Lord, Lord, open unto us. But He will say, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:27). The compromising Christians of Mat 7:21-23 who were denied entrance into heaven also said, Lord, Lord. And His response is very similar: I never knew you; depart from Me. The seriousness of completely following Christ cannot be over-emphasized. Many will discover that they were foolishly choosing to allow other things to distract them the only thing that is truly important: eternal life for their eternal soul.

     God’s testimony concerning two famous Old Testament characters illustrate this essential concept. Solomon is well-known for being the world’s wisest man, but his testimony is dreadfully stained by God’s assessment: Solomon…went not fully after the Lord, as did David his father (1Kings 11:6). Solomon and his descendants were cut out of the genealogical line of Jesus on account of his sins (see our notes for Mat 1). On the other hand is the example of Caleb, who refused to be swept up by overwhelming peer pressure and received this amazing approbation of God: My servant Caleb…hath followed Me fully, him will I bring into the land…and his seed shall possess it (Num 14:24). Caleb and Joshua were the only Israelites to enter Canaan from the original group of perhaps one million souls who had left Egypt.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

     Here is the third time in this great sermon that Jesus warns His people to be watchful (Mat 24:42-44; Mat 25:13). While given in connection with the second coming of Christ in the clouds of heaven, these warnings are also important for all Christians who live and die before His coming. Death often comes suddenly and unexpectedly; sometimes its coming is well-advertised. Either way, the unseen moment will fall abruptly upon every man – the door of salvation will swing shut, forever. Live so as not to be taken unawares.

     Watch. Those that love His appearing must be vigilant, alert, awake and watching (2Tim 4:8; Heb 9:28). The Greek word is used in several endtime passages (Mark 13:34-35, Luke 12:37-39, Rev 3:3; 16:15). Jesus will use it again when He tries to get His sleepy disciples to stay awake with Him (Mat 26:40-41). Other uses of the word are in 1Cor 16:13; Col 4:2; 1Thes 5:6, 1Pet 5:8).

     The Groom and Bride represent Christ and the Church often in the Scriptures, but in this parable the Bride does not appear. The reason is apparently to avoid a conflict of types, for in this case the equally valid symbolism of ten virgins represent the Church. The message is better conveyed in this way.

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

     This parable is found only in Matthew, although Luke records a similar one in the house of Zacchaeus shortly before Jesus entered Jerusalem for the last time (Luke 19:11-27). The parables are complementary and teach the importance of personal responsibility. Each person is expected to use his God-given talents and gifts for His honor and glory. Studying the two parables together adds some interesting details concerning the signification of the talents and pounds, and also the quantities given to each one.

     Again Christ hints that His return would not be in the immediate future, for the nobleman journeyed to a far country and returned after a long time (Mat 25:19). This is contrary to the preterist belief that Jesus would return to earth just a few years after He left. Luke’s parable is even more specific to Christ’s work: A certain Nobleman went into a far country to receive for Himself a kingdom and to return (Luke 19:12). After His death, Jesus ascended into heaven where He took the throne of His Kingdom (Heb 8:1) and will reign forever and ever (1Cor 15:24-25).

     In this parable, the servants represent Mankind and the Lord of those servants is God. The talents represent the abilities and assets that God has given to every living person, and the increase of those talents are a man’s labor in the Kingdom. The Lord’s return to settle accounts with the servants corresponds to the final Day of Judgment, and the unprofitable servant cast into outer darkness is a reference to the eternal punishment of the wicked.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

     In the days of Christ’s ministry, a talent was a certain weight of money (gold or silver). The Greek word is found only in this parable and in Mat 18:24. In his similar (but not parallel) account, Luke has pounds, which was also a weight of money. A talent (talanton) weighed about 120 pounds, while a pound (mina) weighed about 2lbs.

     The talents were given to each one in varying quantities (five, two, and one), but the pounds  in Luke 19:13 were given uniformly; each person received one pound. The two parables illustrate the same truth but from different perspectives. The talents show that God gives grace and develops our faith in varying measures (Rom 12:3; Eph 4:7) and that each person will be held accountable for their stewardship of those gifts in direct relation to the amounts they were given (Jam 3:1). The pounds illustrate the common, single gift given to every human soul: the ability to choose to serve God or to reject Him. That choice is not based upon the several abilities of each person, for from the wisest to the simplest and from the richest to the poorest, every soul is given the same privilege of choosing Christ. And choices in life will either increases or decreases one’s profitability in the Kingdom. This varying fruitfulness is also seen in the Parable of the Sower, where some brought forth an hundredfold, some sixtyfold and some thirtyfold (Mat 13:8).

     Every person has been given talents that are useful in the Kingdom of heaven. Some have many talents, some have few; some may have just one talent. This parable illustrates that the amount of talents a person receives is not as important as what he does with those talents. In other words, Jesus is not as interested in the quantity of our service, as He is the quality of our service. Yes, there must be quantity or there can be no quality, but the servant with two talents was not expected to achieve five talents. To me, that means that each person should focus on the quality of his service, and then the quantity will take care of itself. Wisely use the talent that God gave you in ways that will best build His Kingdom and leave the quantity up to God.

     Some people think they have no talents. They are wrong! Most have hands to help the poor, most have voices to sing and share the Gospel, almost everyone has a smile to lighten someone’s load. All have life stories that can encourage and stimulate others to follow Christ. Use the mountain of talents God has given you! Do not hide them in the ground.

     Note the kindness and wisdom of the Lord in giving talents to His servants. Kindness in that He was the Lord and they but slaves; wisdom in that He gave to each one according to his ability. In other words, He gave amounts that each could safely steward: not too much, to avoid discouragement; but not too little, to keep from laziness.

16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord’s money.

     If the parable of the ten virgins teaches the importance of being always ready for Christ’s return, then the parable of the talents teaches what being ready means. Jesus basically says, “Live wisely, such that my Kingdom is a better place and not a poorer one.” God expects the young and old alike to evaluate their choices and do what is wise and best for God instead of what is good for Self. As Mat 24:46 says, Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods.

     This man went out and put his Lord’s money to work. He used the assets and abilities that God gave Him to be a profitable servant in the Kingdom. When we do something in life, like starting a business, building a new house, moving to a new location, taking a new job, etc, do we consider in our decisions what is making the best use of the talents God that has entrusted to us for building up His kingdom?

     Sometimes it’s what we are not doing rather than what we are doing. Are we afraid to step out and work for Christ? To identify with Him, to seek the things of His Kingdom? The pouting, complaining, lazy servant would not use his talents for God, and instead lived a selfish, unprofitable life.

19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

     On the Day of Judgment, the Lord will examine the works of men to see of what sort it is (1Cor 3:13). How have we used our time, wealth, intelligence, opportunities? All of these are gifts from God. Have we used them for the benefit of Christ and His Kingdom? Or have we selfishly used them for personal gratification?

     Enter thou into the joy of thy Lord. This must be a reference to the wonderful heavenly joys that the faithful will experience forever in the presence of Christ. The phrase parallels the words of Christ in the next parable: Come ye blessed of my Father, inherit the Kingdom prepared for you (Mat 25:34). The human mind cannot comprehend the things that God has prepared for them that truly love Him (1Cor 2:9). The fate of the unprofitable servant however, is eternal anguish and pain (v30).

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

     Here is the heart of the parable. The profitable servants had recognized their Lord to be worthy of respect and obedience. They were happy for the opportunity to work for Him and trusted that He would reward them fairly. They acted positively upon their belief in Him and their efforts bore fruit for their Lord. On the other hand, the unprofitable servant refused to do anything with his talent, supposedly because his Lord was hard, shrewd and unfair.

     Whose assessment of God’s character was right? The day of reckoning revealed all: God is shown to be just, good and fair. The lazy servant’s understanding of God was wrong. His limited knowledge led him to incorrect conclusions. Today, atheists often conclude that God must be evil because He allows evil, but Christians are often guilty of the same error. Some conclude that God is unfair in dealing with Man because of their difficulties, others think He is too loving to send a sinner to hell. The human mind is far too frail and limited to comprehend God and His ways (Is 55:9), so it is absurd to think that a man is capable of judging the character of God. Believing that God is unfair does not affect the truth of the matter.

     Parenthetically, the unprofitable servant’s incorrect and slanderous assessment of God’s character is very like the criticism many successful people receive from others! The final judgment will reveal the truth, for good or bad.

     The unprofitable servant refused to use the talent his Lord had given him. While this could also have happened to the man with five talents (see the parable of the pounds), it does seem that within Christianity those with few talents are especially quick to excuse their lack of effort. “You’re asking me to teach Sunday School? I can’t speak, besides, I have to take care of my child during the service.” The response of the unprofitable servant reveals several reasons some Christians do not use God’s goods for His service:

• He was slothful, selfish and unwilling to work for God. Others were laboring in the kingdom, but he sat at home.
• He was bitter and jealous. He grouched at his own limitations (just one talent!?) and criticized the profitable servants.
• He was a chronic excuse-maker. It was someone else’s fault that he was unprofitable.

     The unprofitable servant is judged for his wicked actions. He was living for self and not for God. By not actively building in Christ’s Kingdom, he chooses self over God. His excuse is that he was afraid . In reality, he was simply lazy and unwilling. If he were truly afraid of God, he should have labored hard to show himself approved of Him (2Tim 2:15). God has given every person the power to choose His paths, so every man will be held personally accountable for his choices and resulting actions. Neglect is not a valid excuse (Heb 2:3).

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

     The man’s excuse exposes his error. If the Lord really was strict and harsh, the servant should have been even more careful to obey! An obedience-based fear is nonetheless obedient. On the other hand, to completely neglect (or bury) one’s talents is unacceptable. Laziness, wickedness and disobedience are children of the same evil father. The Scriptures show that every man’s work will determine his future reward (1Cor 3:13-15; Rev 20:12-14).

     The Lord would have accepted the man simply putting the money to earn interest, but the unprofitable servant didn’t even do that – he hid the talent in the ground. At just 6 percent interest, the talent would have doubled in value in less than 30 years. The Old Testament Law forbade the Israelites to charge interest when they loaned money to fellow Jews, but they could charge interest to non-Israelites (Ex 22:25; Lev 25:35-37; Deut 23:19-20). The reason for the law was to keep the rich from oppressing the poor (Pro 28:8), but in the new Kingdom, the rich should be giving and sharing with the poor.

     The New Testament Scriptures are silent on the subject on earning interest, and therefore our actions should be guided by the first law of Love. The ever-greedy Jews found ways to loan money to their countrymen without interest and still enrich their coffers. They would take animals, land use and other possessions instead of charging interest. Perhaps that is why the law is not repeated in the New Covenant. A Christian man with available funds does well to loan money to a fellow-Christian for business reasons, but if the need is for daily food, clothing and shelter, he should give and not loan! Loans among Christians can end up being contentious and so must be prudently administered. It is the Lord’s money anyway. A wise steward will invest for the Kingdom of Heaven’s sake, not just to increase his own wealth.

28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

     This principle is demonstrated often in life, if we stop to think about it. A person cannot remain on an even plateau for long. He will either be climbing higher in his relationship with Christ, or slipping downhill. The one who allows little sins in his life will find that those sins will take him much farther than he ever expected to go, and the spiritual life that he does have will become progressively weaker. But the one who cultivates his relationship with Christ will find that there is no end to the abundance, joy and satisfaction of following Him. The work of the Spirit in both processes is the real difference. The sinner will restrict the Spirit’s power, but the Christian will give Him more and more authority to rule in his life. Jesus said almost the same words in Mat 13:12 as He explained why the Pharisees were not able to understand the Gospel.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

     How important to use our abilities and assets for Christ! Occupy til I come, Jesus says (Luke 19:13). Work wisely and ambitiously in the Kingdom and not for personal enjoyment. How easily we become so engrossed in the details of living that we forget to look at the big picture. Or maybe we see the big picture, but the unknowns and questions scare us into hiding our talent. Remember, there are no acceptable excuses before God! He expects profitability, usefulness, ambition.

     Unfortunately, in some churches it is dangerous to try to use one’s talents for the Kingdom. A person who wants to be a SS teacher, or a board member, or donate money to build a new school, or be a deacon, etc, is criticized for “showing off.” Sometimes it almost seems like we approve of people hiding their talents in the ground instead of trying to develop and use them for the Kingdom of heaven. True, there are wrong reasons for coveting earnestly the best gifts, as Paul says in 1Cor 12:31. Talents should never be used to elevate self, to impress others and to find earthly fame. But there is no fault in seeking to be useful and profitable in the Kingdom of God. It is a sensitive topic. The first rule is to be the kind of person that God wants and let Him plan your life. The person who lives by this rule will find there is so much to be done in that field that there is no time for unhealthy ambitions!

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left.

     This picture describes the final judgment of mankind, when the Son of man shall come in His glory (see 2Thes 1:7-10). A-millennialists (Historicists) believe this will take place at the end of the world, when Christ will suddenly appear in the clouds of heaven and the Judgment will convene (2Cor 5:10). Every person who drew breath will then be called before the Throne to either be rewarded or punished for his deeds (Rev 20:11-15). The Pre-millennialist (Dispensationalist) idea is much more complex, for they have several judgments and several ends. However, the majority belief is that these verses describe a preliminary judgment at the end of the Gospel Age (at the beginning of the 1000-year reign), not the end-of-the-world judgment. Preterists, who do not believe in a future second coming of Christ, either make this a figurative picture of what happens to each person after they die, or find some event in the destruction of Jerusalem.

     To me, the natural reading of this passage describes a single, final, visible return of Christ to this earth with the angels of heaven to end the world and the Age of Grace, and to usher in eternity. Christians and unbelievers will be living normally on the earth when suddenly Christ will appear to judge and end the World. This two-chapter prophecy generally answers the disciple’s question, What shall be the sign of Thy coming, and of the end of the world? (Mat 24:3). Significantly, it contains nary a hint of dispensationalism’s stages and events spread out over a millennium of time after the Church and Spirit are removed from the earth. Rather, the Second Coming of Christ will be a sudden, unexpected and final judgment of all that is evil. The Great White Throne will be set up. Satan and all the wicked will be cast into hell; those that are Christ’s will dwell with Him forever.

     Notice the tremendous contrast between Christ’s humiliating death by wicked hands at His first coming and His powerful, glorious, terrible appearance at His second coming. Then He came in meekness and humility, but now the Son of man shall come in His glory.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

     Inherit the Kingdom. The Scriptures often use this term to describe the Christian’s entrance into heaven (Luke 18:18, 10:25; 1Cor 15:50; Eph 1:11, 1:14, 5:5). It is appropriate, for no person is able to earn (or gain) eternal life by his own works. Rather, he has received the gift by means of adoption into the family of God.

     From the foundation of the world. The plan of God for mankind was pre-planned before the world began (Tit 1:2). There are no unexpected events, no unforeseen problems, no last-minute adjustments. All has been fore-ordained and fore-known. This truth does not remove from each person the responsibility to consciously choose his own paths, but it does mean that God knows the end from the beginning and therefore knows the path that each one will take.

     Heavenly rewards are based on how well we spread God’s love, not upon strict observance of a theology or creed. Living action that speaks to the heart is true love! There are two great commandments upon which all else hangs: Love God; Love your fellow man (Mat 22:37-39). What we believe is important, but far more important is what we do because we believe. Knowledge alone is never enough (Mat 7:22-23). Menno Simons expressed this truth of Working Love like this:

“True evangelical faith is of such a nature that it cannot lie dormant, but spreads itself out in all kinds of righteousness and fruits of love; it dies to flesh and blood; it destroys all lusts and forbidden desires; it seeks, serves, and fears God in its inmost soul; it clothes the naked, it feeds the hungry; it comforts the sorrowful, it shelters the destitute; it aids and consoles the sad; it does good to those who do it harm; it serves those that harm it; it prays for those who persecute it; it teaches, admonishes, and judges us with the Word of the Lord; it seeks those who are lost; it binds up what is wounded; it heals the sick; it saves what is strong (good and sound); it becomes all things to all people. The persecution, suffering, and anguish that come to it for the sake of the Lord’s truth have become a glorious joy and comfort to it.”

     Who are these that the righteous had fed and clothed? Not angels sent to test them, but real flesh-and-blood people who were in need! Doing good and helping our fellow man is doing good to Christ. Can we see ourselves serving Jesus when we are helping our brother or sister?

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

     The righteous are rewarded according to their good works and the wicked are rewarded for their evil deeds (Rom 2:5-11). Many theologians say that works have no place in our salvation, but these verses demonstrate that no practicing evil-doer will inherit eternal life. We recognize that works alone cannot save, but the Bible everywhere describes the Judgment Day scene as a test of what we have done with our talents here on earth. Good works will be present in every person who is deemed worthy of eternal life. True saving faith is belief+actions. We may split up these into parts, but they are both required for salvation. These two must abide in us, they must endure unto the end, the same shall be saved (Mat 24:13). Yes, actions may count for good deeds, and yes, believing in God might be defined as faith; but the two must be mixed in appropriate quantities to result in the faith that saves. See my note on Mat 14:31.

46 And these shall go away into everlasting punishment: but the righteous into life eternal.

     The doctrine of everlasting punishment is not popular in many Christian circles, yet eternal life with Christ is very popular! The same word in the phrase, life eternal, is used in everlasting punishment (aionios). If everlasting punishment has an end, then eternal life also must end. Annihilation of the wicked cannot be everlasting punishment, for the soul that no longer exists also no longer suffers. In another passage, Jesus describes the undying torment of the wicked in extremely strong and clear language (Mark 9:47-48).

     Those who argue that there is no place of eternal torment invariably recite, God is love, and then re-define those passages like Ps 7:11, God is angry with the wicked every day. To their own hurt they do wrest the Scriptures (2Pet 3:16), being no different from the wicked and slothful servant in the previous parable (Mat 25:26). That servant also made up false tales about the character of the Lord, and then lived in a manner conducive to his erroneous doctrine; he was confined to outer darkness for his wickedness.

     It is said that a certain Jewish rabbi upon his death-bed began to weep, saying, “If they were carrying me before a king of flesh and blood, who is here today and tomorrow in the grave, even then I should weep. Yet, if he be angry with me, I know that his anger cannot last for ever. He could put me in prison, but his prison would not be everlasting. He might condemn me to death, but that death will not be eternal. And perchance I could soothe him with words or bribe him with riches. But no! I am now set to go before the King of kings, the holy, righteous and blessed God, who liveth and endureth forever and ever and ever; who, if He be angry with me, His anger will last for ever; if He put me in prison, His bondage will be everlasting; if He condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches. Alas! Before me are two ways, the one to hell and the other to paradise. I know not to which they are carrying me. Shall I not weep?” (paraphrased from Clarke’s citation of the Talmud).

1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

     In this chapter, Jesus prophesies the destruction of Jerusalem and His Second Coming at the end of the world. Consistent to his style, Matthew compiles Jesus’ prophecies on these topics into one passage. In the gospel of Luke meanwhile, the same content is spread over three separate occasions. See note on Mat 8:1.

     Commentators in general have followed three paths to interpret this chapter, each based on their idea of when these prophecies will be (or was) fulfilled. Pre-millennialists believe most will take place in the future, after that the church has been raptured from the earth (Ironside says between verses 8-9). Preterists believe that virtually all of Jesus’ words in this chapter were fulfilled just 40 years later at the fall of Jerusalem in A.D. 70. Their idea is based on a narrow time-constrained meaning to verse 34, This generation shall not pass, till all these things be fulfilled. Historicists (like me) believe the prophecy touches on multiple events in church history, including the destruction of Jerusalem, the evangelism of the Christian church, the persecution and tribulation the churches will experience in the world, and the Second Coming of Christ in judgment at the end.

     Some of the old Historicist commentators however, side with the Preterists in trying to make all of the events in this chapter take place before the destruction of Jerusalem. This proposition is deeply troubled, for it must inevitably contradict Jesus’ apparent purpose and message for giving this prophecy. Furthermore, trying to fit the details of this prophecy into that meager time window is an impossibility. They make their stand on the broad assertion that Christ is speaking in figurative language, but that explanation is quickly shown to be fatally flawed, for under no circumstance may the specifics of a passage be construed to express a meaning that is different from the general passage. I have no doubt that Jesus spoke in figurative/spiritual terms in this chapter, yet correctly employed and understood, figurative language helps to better describe the overall topic. It will not contradict the topic, overturn it, or be made to apply to an entirely different subject. Nevertheless, commentators Barnes, Gill and Clarke displace the overall intention of the passage by simply saying that Jesus was speaking figuratively. And then Clarke has the audacity to write at the close of his commentary, “The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity…” What, the stars fell from heaven at the destruction of Jerusalem? The sign of the Son of man appeared in the clouds of heaven? The angels came and gathered the elect from the four winds of heaven? Let us return to the solid ground of honesty!

     Barnes, meanwhile, writes on verse 29: “The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; Isa 60:19; Isa 60:20; Ezek 32:7; Joel 3:15.”

There are at least three fatal problems with Barnes’ assertion here. First, his conclusion does not agree with the verses he cites – none of those OT Scriptures describe the stars falling from the heavens. Second, many of his cited examples are actually end-of-the-world descriptions (often hidden in the text), a fact that supports OUR position that this chapter also contains prophecy of the end. Third, he misses the real question here – what event is being described? We must enter into the narration to grasp the intention, then the details can be beneficially studied. 

    Crucially, these same commentators typically will understand other prophecies as end-time passages even though they contain the very same details found in this chapter (see especially v29-31). Their initial confusion seems to be the result of poorly understanding verse 34. See my note in loco.

2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

     The disciples prompted this prophetic discourse by calling Christ’s attention to the beautiful structures of Herod’s temple (Luke 21:5), the pride and joy of the Jews (see note on John 2:21). Josephus claims that Herod built the temple of huge, white stones 25 cubits in length, 8 cubits high and 12 cubits in width (Antiquities Ch11). Although he probably exaggerated their size, they must have been immensely heavy. To hear Jesus predict that this beautiful temple would lay in ruins must have been a great surprise and disappointment. The disciples probably thought this would take place at the end of the world.

     Perhaps there is a subtle connection with the stones of the Judaic temple being thrown down and the Stone which the builders rejected (Mat 21:42) crushing to powder those upon which it falls (Mat 21:44). The first covenant and its physical temple would be replaced with a second covenant and a spiritual temple.

       Some critics have been distracted into forcing a strict fulfillment of Jesus’ statement that not one stone would be left upon another. They are disturbed that, while Jerusalem was completely destroyed by the Romans about 40 years later, enough was left to justify rebuilding the city. In fact, it was destroyed and rebuilt several times during the subsequent millennium. The Temple however, was burned and then torn apart as looters searched for gold during the first destruction in 70 A.D. It was never rebuilt. Then, in the seventh century A.D., the Muslims conquered Jerusalem and built a huge shrine to Muhammad called, “The Dome of the Rock” upon the very site that the Temple once stood. That shrine remains to this day as the third most holy site in Islam.

     Not one stone remains of the Jewish temple, but according to Luke 19:41-44, Jesus was referring to the entire city of Jerusalem when He said, They shall not leave in thee one stone upon another. And yet, the original Western Wall of the city is still standing today, if only as a monument to what was once the capital of Judaism. I believe this illustrates an important point concerning the prophecies of the Bible, which is that we should not force details of prophetic language into narrow fulfillments that either run counter or go beyond the clear intention of the prophecy. Jesus foretold the utter destruction of Jerusalem, and that was certainly fulfilled. Here is Josephus’ description: “Caesar gave orders that they should now demolish the whole city and temple, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited.”

     In the 4th century, a Roman emperor named Julian the Apostate attempted to rebuild the Temple in order to disprove Jesus’ prophecy, but his workers were forced to stop due to “balls of fire” erupting at its foundations (see Ammianus Marcellinus). The erection of the Dome of the Rock on the temple site has effectively made future attempts at rebuilding the Temple an impossibility.

     Even more devastating than her physical destruction was Jerusalem’s religious demolition. The rule of the scribes and Pharisees ended, and the Aaronic priesthood abruptly vanished along with the genealogies upon which it was strictly based. Animal sacrifices, temple worship and feast-day gatherings came to an end, as the Old Covenant effectively “passed away” (Heb 8:13). While Judaism still exists as a confessed religion, it barely resembles the original. With no temple, no priesthood and no sacrifices, it is simply a tradition based on ancient Jewish history rather than following Jehovah. This the Jews themselves readily acknowledge. Given the striking end of the Old Covenant by the New, which was so clearly described and foretold in the Scriptures, it is mystifying that some Christians are expecting God to renew the Old Covenant with the Jews! According to the New Covenant Scriptures, that Old Covenant was incomplete, imperfect and powerless to forgive sins (Heb 9:9-14), why would He re-institute something that has been superseded by a new and living way?

3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

     At this time, the disciples could not understand Jesus’ prophecy of the Temple’s destruction, nor His later explanation on Mount Olivet, for they were unaware of many important details still to come. They did not know that He would be dead and buried in just a few days, nor had they yet comprehended that the Kingdom of the Messiah would not be a physical Jewish reign but a spiritual one. They did not know of the monumental coming of the Holy Spirit, nor of the earth-changing events which would bring the Gentiles into the chosen people of God. How could they understand Jesus’ second coming, when He had not yet “come” into His Kingdom? Like the rest of Judaism, the disciples thought the Messiah would unify the Jewish people and they would drive the Romans out of Israel (Act 1:6). Then He would raise up again the physical throne of David in Jerusalem and would rule in honor and righteousness as chief among the nations of the world.

     Thus, when the disciples asked Jesus, What shall be the sign of Thy coming, they were probably pondering how they would know He was ready to take the throne of the Kingdom (Dan 2:44). After all, the message of John, Jesus and the disciples for several years now was: The Kingdom of heaven is at hand (Mat 4:17; 10:7). They had just heard Jesus say that Jerusalem would not see Him again until it recognized Him as the Messiah (Mat 23:39). They naturally thought His coming was imminent, and they were right; His initial coming into the Kingdom was at the doors.

     When shall these things be? and what shall be the sign of Thy coming, and of the end of the world? The disciples had associated Jesus’ prediction of the destruction of Jerusalem (v2) to the end of the world. Jesus’ coming however, they knew to be very near. They had heard Him say, Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in His Kingdom (Mat 16:28). At this juncture, they were probably only vaguely aware of the Second Coming, and so could not think that the destruction of Jerusalem connected with the First Coming (Mat 10:23; Mal 3:1), not to the end of the world. In this chapter, these two topics are sufficiently inter-tangled that separating them is not easy. This mixed-prophecy characteristic is like the OT prophetic books, whose Messianic prophesies are so woven into contemporary themes that they were misunderstood or misapplied by most Jews when they began to be fulfilled during the time of Christ.

     While the disciples might have asked with flawed ideas, Jesus wisely answered with an eye to the future, when they would be able to better understand.  And so He spoke of the Kingdom’s beginning and its expansion into the nations of the world; He spoke of the destruction of Jerusalem and of many persecution and trials the churches would face; He spoke of the many grave dangers of temptations and deception the churches of Christ would face; and He spoke of the end of the world and the Great Judgment. However, He did not explicitly correct the disciples’ wrong ideas, and one reason was to shroud that final day in secrecy. The constantly imminent return of Christ has motivated Christians through the ages, in both world evangelism and personal commitment. The disciples acquired fuller knowledge of the Kingdom soon after Jesus’ ascension, for Stephen was heard to say that Jesus of Nazareth will destroy this place (Acts 6:14). The Greek word for destroy is translated thrown down in v2.

        In the outline below, I attempt to divide the prophecies of this chapter into their respective eras: 1) Jesus’ first coming and the destruction of Jerusalem, and 2) Jesus’ second coming at the end of the world. Some details are repeated in both sections, being common to both eras (like the warning of false prophets).

•      V1-3………Introduction (Mark 13:1-4; Luke 21:5-7).
•      V4-14…….The Kingdom of Christ on earth, from coming to coming (Mark 13:5-13; Luke 21:8-19).
•      V15-26…..Description of the fall of Jerusalem (Mark 13:14-23; Luke 21:20-24; 23:28-31).
•      V27-31…..Description of the end of the world and the second coming (Mark 13:24-27; Luke 17:20-37; 21:25-28).
•      V32-51…..Parables and warnings of the End (Mark 13:28-37; Luke 17:26:37; 21:29-36).
•      Ch25:1-13…..Parable teaching the importance of living watchfully.
•      Ch25:14-30…Parable teaching the importance of living faithfully.
•      Ch25:31-46…Description of the judgment and of heaven and hell.

     Comparing the parallel accounts is extremely beneficial, although Mark’s account is virtually identical. Luke however, gives the interpretation of the abomination of desolation (Mat 24:15), saying it is Jerusalem compassed with armies (compare Luke 21:20-21 with Mat 24:15-16 and Mark 13:14). It is significant that John contains very little of this prophecy, for that Gospel was written after the destruction of Jerusalem. John does speak of Jesus’ return (John 14:2-3) and applies similar concepts (compare Mat 24:4-14 with John 15:18-21; John 16:1-4). Luke has several other valuable interpretational points, for while his account of the Olivet Discourse is shorter (Luke 21:8-36), he recorded details spoken on two different occasions (Luke 17:20-37; Luke 23:27-31). These help determine which parts of Matthew apply to the destruction of Jerusalem and which parts apply to the end of the world. For instance, Luke 17:20-37 follows the Pharisees’ question about the coming of the Kingdom of God. Much of that passage is comparable to Matthew ch24, yet there is no mention of the fall of Jerusalem. Instead, it describes the initial establishment of the Kingdom of God (which cometh not with observation) and then warns of the suddenness of Christ’s return. On the other hand, Luke 23:27-31 speaks specifically of the fall of Jerusalem.

     The end of the world. Preterists take the NASB/NIV translation, the end of the age, and say that Jesus was referring to the end of the Jewish age in AD 70 rather than the physical end of the world. The identical Greek expression is found in two parables illustrating the horrors of hell (Mat 13:40-43; 13:49-50), yet Preterists explain away these and all Scriptures foretelling the end of the world, even extremely powerful passages like 2Pet 3:10-12, by contending that this earth will never end. And furthermore, the end of the world was the disciples’ term. By all appearances, Jesus’ answer does include a description of the end of the physical world.

4 And Jesus answered and said unto them, Take heed that no man deceive you.

     In the first section (v4-14), Jesus prophetically describes the coming of the Kingdom and its development on earth, from His ascension into heaven until His return at the end of the world. Note the frequent use of the word many, which implies a considerable period of time: many shall be deceived; nation shall rise against nation and kingdom against kingdom. There will be famines, pestilences, and earthquakes in numerous places. Many false prophets will arise, many shall be offended, the love of many shall wax cold. Be not troubled by these things, for the end is not yet, they are only the beginning of sorrows. Jesus’ words correctly anticipate the centuries of time the Kingdom has endured on the earth. Read also the parable of the talents in Mat 25:19.

     Take heed that no man deceive you (see 2Thes 2:3). The disciples had asked Him for a sign of His coming, but Jesus did not give one. He says that there will be wars, earthquakes, famines and other calamities, but do not think these are signs that the end of the world is near! In great detail, Jesus foretells two important events: the destruction of Jerusalem and the end of the world. The first can be avoided, and He gives the sign (or event) which will serve as the warning to flee (Mat 24:15; Luke 21:20. But the end of the world comes suddenly and without warning (Mat 24:26), in a time of relative peace and safety while people are living normally (Mat 24:37-39). There is no event or sign to warn of His appearing in the clouds of heaven, we only know that He will come in great power and glory (Mat 24:30).

5 For many shall come in my name, saying, I am Christ; and shall deceive many.

     The NT Scriptures are filled with warnings of great deception and of seducers which shall wax worse and worse as the end approaches (Eph 4:14; 2Thes 2:3, 2Tim 3:13). After Jesus’ death, several men proclaimed themselves to be the Messiah among the Jews, and even in churches of the Gentiles many charlatans and wicked men have led their flocks far astray (Eph 5:6; 2Thes 2:2; 1John 4:1). On several occasions during the siege of Jerusalem men rose up and proclaimed themselves to be the Messiah, which is probably why this warning is repeated in the section describing the destruction of Jerusalem (Mat 24:23-24).

     Here however, the warning is directed to those within the churches of Christ, for these false prophets shall come in My name. Most do not openly proclaim to be Christ, but their new doctrines, if true, could only be from Christ. Joseph Smith taught many things that supersede or are contrary to the New Testament. And the Catholic Pope has declared himself to be the vicar of Christ on earth, with the power to dispense with the very words of Christ. Many, many more could be added to this list of false prophets. Even in the days of the apostle John it was the last time, and antichrists were rising everywhere (1John 2:18). How much more that is true today.

6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows.

     Wars and upheavals are frequently cited to be signs of the end of the world, yet Jesus specifies that these should not trouble us, that these are not signs of the end of the world. Rather, the real sign of the end times is that life will be normal, men will be eating and drinking, marrying, working and living in relative safety (Mat 24:38-40; 1Thes 5:2-3).

     Luke adds that fearful sights and great signs shall there be from heaven (Luke 21:9-11). These too have been taken as signs of the end. Hardly a year passes by that we do not hear of some unexplained sight in the heavens or on the earth. Just in the past few months I can remember a few: weird lights moving in the Norwegian sky, a huge sinkhole suddenly opening up in the center of a Mexican city, a massive ball of fire falling from the night sky, strange radar blips moving and turning at impossible speeds. These are not signs that the end is near! They have been happening ever since Jesus spoke these words, from comets and shooting stars to earthquakes and disappearing lakes. Natural (yet strange and unusual) phenomena have troubled many ever since Man has walked this earth. But the end is not yet; it is not linked to or announced by signs. Rather, that day will come like a thief in the night, at a time that it is least expected.

     The beginning of sorrows. The Greek word is used to describe the initial pains of childbirth. The phrase implies that worse pains are yet to come, before the Joy of the birth is finally realized.

9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another.

     According to our outline (v4), this section describes the Kingdom on earth, so we are not surprised to find several similarities in Jesus’ evangelistic commission to His disciples in chapter 10 (see esp. Mat 10:17-22). While pre-millennial commentators will disagree, I think it sufficiently clear that these verses do not refer to Jews, but to followers of Christ: they are hated for My name’s sake. The parallel accounts bear this out even more surely (Mark 13:9; Luke 21:12-13). The fulfillment began early in Christianity and has been the long testimony of Kingdom saints down to the present day. The very name of Christ is controversial, and is hated in many lands and people.

     In these verses, the same Greek word is translated deliver you up, and betray. See also Mat 10:17; 20:19; Luke 21:16. Dangers within and without will accompany the churches of Christ wherever they are established. False prophets and betrayal speak of dangers from within (2Pet 2:1; 1John 2:18-19).

     When a Christian is offended in some way, he is faced with a decision: to forgive, or to hate. Some say that they have forgiven, but their life says otherwise (see notes Mat 18:7-8). It is possible that being offended here refers to falling away from the faith, for so the word is used in Mat 13:21. These people often become bitter enemies of the Gospel they once confessed, and actively work against it by word and deed.

11 And many false prophets shall rise, and shall deceive many.

     All through the Age of Grace, the Devil has tried again and again to deceive the people of God with false teachers, false religions and false Christians. The book of Revelation describes Satan’s plan under the symbolism of the Beast and the False Prophet. The Beast attacks the churches directly, with physical oppression, persecution, wickedness and evil. The False Prophet comes more subtly, under the guise of religion; it looks like a lamb (Rev 13:11-13). Deception, lying, iniquity and hypocrisy will grow exponentially as the last day approaches, and I believe we are seeing that happening even now (see 1Tim 4:1-2, 2Tim 3:1; 3:13; John 2:18). Jesus and the Apostles warn again and again of the dangers of being deceived (see Mat 7:15-23).

12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved.

     “Many will fall away on account of sin, but he that remains faithful to the end will be saved.” This warning is true for individual Christians, churches and denominations down through history, but it could also refer to that great apostasy which would soon befall the churches of Christ, that falling away which Paul predicted must precede the day of the Lord (2Thes 2:3-12). This was fulfilled in the Catholic Pope apostasy about 300 years after the last Apostle died. And yet, spiritual conditions at the end of the world will be even worse (Luke 18:8). Many will fall away from the faith. They will ridicule and betray the sincere followers of Christ (Mat 24:10); others will bring in false teachings and corrupt the pure Word of truth and deceive many (Mat 24:11); those who remain will be largely characterized by carelessness, indifference and sin (Mat 24:12). It is a stunning, sobering description – and it seems very, very true of today’s churches. The surest “sign” that Christ’s return is near is not seen by watching the nation of Israel, but by watching the increasing apostasy, apathy and faithlessness of the Jesus’ Church.

     In spite of the attempts by many conservative scholars, this section (v4-14) can only with great difficulty be made to fit the destruction of Jerusalem by the Roman armies. It does however, very simply describe the appropriate mind-set for a Christian living in a world that is increasingly antagonistic of sincere and true development of the spirit and soul. See my note on Rev 3:10.

14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

 

     This concludes the prophetic traverse of the Age of Grace begun in verse 4 (1Cor 15:24). Instead of giving specific signs at the end, Jesus describes general conditions throughout the Kingdom Age – wars, catastrophes, persecutions, deceptions and iniquities – yet during those long centuries, the Gospel would be taken to the uttermost of the world.

     Jesus’ statement is popularly used to motivate Christians into world evangelism. The idea is that Jesus has not returned because the Gospel has not yet been preached in every nation and language. Many famous preachers and teachers promote this false notion. Was Jesus actually conditioning His return on the Church reaching the last tribe in a far-off jungle? Boom! Finally He can mount up on the clouds of heaven. Why can’t people read the Word sensibly and soberly instead of dissecting one sentence from the prophetic dissertation and make it stand on its own? Jesus is not challenging the disciples to an evangelistic goal, but answering their question about the end of the world (v3). He gives quite a few details that must happen first, and then shall the end come. The preaching of the Gospel unto all nations is just one of several activities that He mentions.

     Paul testified that already in his day the Gospel was preached to every creature which is under heaven (Col 1:23), apparently confirming Jesus’ words to His Apostles that they would be His witnesses unto the uttermost part of the earth (Acts 1:8). The picture is evangelism in spite of severe tribulation and that parallels the prophecies of the white and red horses of Revelation chapter 6. Actually, the Scriptures describe the End as a low point for the Church. It is depicted as a camp surrounded all around by enemies (Rev 20:9), and Jesus hinted that it would be a time of very low faith (Luke 18:8).

     The Preterist idea is that in Bible prophecy, the end refers to the destruction of Jerusalem in A.D. 70, not the end of the world as a normal reader would think. It is an impossible inference, for the Gospel of the Kingdom had barely begun to be preached when Jerusalem fell to the armies of Titus. Preterists try to make world (Gk-oikoumene) mean only the Roman world, but that is not the way the Scriptures use that word (Heb 2:5, for instance). Besides, all nations surely goes beyond Rome. The Greek word is ethnos, all people groups. The common method of false prophets is to distract attention from the body of Scripture by microscoping in on peripherals and details like these. A simple, normal reading of this passage runs emphatically counter to the Preterist view that all of this chapter was fulfilled within 40 years.

15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

     Here begins the section (v15-26) which predicts the devastation of Judaism and the land of Israel in A.D. 70 by Roman armies under Titus. This particular prophecy may seem to interrupt the larger passage which describes the end of the world, but that is not the case, for note that Jesus was careful to explain that He is not yet talking of the end (Mat 24:6, 8). Instead, He described the Kingdom in the world until the end, and in verse 14 He closed the prophecy with an appropriate finish: and then shall the end come. Now, as an author who returns to describe in more detail particular aspects of his subject, Jesus explains an important event in the establishment of the Kingdom:  the formal close of the physical kingdom of Israel and its Old Testament covenant.

     A key detail of this section is the abomination of desolation, which is a quotation from the Septuagint version of Dan 9:27 and Dan 12:11. Matthew and Mark (Mark 13:14-19) simply refer the reader to the book of Daniel, but Luke supplies the interpretation of Daniel’s prophecy: And when ye shall see Jerusalem compassed with armies, then know that the destruction thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto (Luke 21:20-24). The three parallel passages say the same thing, “When you see the abomination of desolation, the Roman armies surrounding Jerusalem, be warned that her destruction is nigh. All those in Jerusalem and Judea must immediately take flight into the mountains.”

     Luke was a careful researcher, and after reading his account there should be no doubt that by abomination of desolation Jesus was referring to the destruction of Jerusalem. Some however, try to make a distinction between Luke and Matthew in spite of their perfect agreement everywhere in the passage. They point out that Matthew says the abomination of desolation will stand in the holy place, which they erroneously understand to mean the inner sanctuary of the temple. The Greek is hagios topos, which is used elsewhere in Scripture to refer to the city of Jerusalem (Act 6:13; Act 21:28). The holy place is hagion (Heb 9:12; 9:25) and the temple is hieron (Mat 24:1). Thus Matthew agrees perfectly with Mark and Luke, even while choosing a word familiar to his Jewish audience. Matthew’s gospel is also the only one to refer to Jerusalem as the holy city (hagios polis).

     While I think it certain that the primary fulfillment of this prophecy is the fall of Jerusalem and the severe tribulation of the first century, is it possible that there is a secondary, end-time aspect? There is an eerie resemblance here to the harlot of Rev 17, whose name is, ABOMINATIONS OF THE EARTH (Rev 17:5). The Greek words are the same. An additional correspondence appears in the similar Greek words for desolation and wilderness, where the abominable woman is found. It would not be the first time that a prophecy has a double fulfillment.

16 Then let them which be in Judaea flee into the mountains:

     On account of this warning, Christian Jews fled when they saw the Roman armies surrounded the holy city. Eusebius writes, “But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men” (The History of the Church, Book III, ch5).

     A remarkable set of events allowed them to flee the city. The Roman armies appeared suddenly and besieged the city, but then just as suddenly they departed for a time, giving opportunity for the Christians within to flee. The senseless Jews however, were convinced by false prophets that God would deliver them from the Romans, and many outside entered the city in order to participate in the great deliverance. Even to the very end they were convinced that Messiah would suddenly arise and lead them to victory. These details can be read in Josephus.

17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes.

     These verses describe the urgency of the situation, “Do not delay getting out of the city, for after it is surrounded and besieged there will be no escape!” In the city, housetops were flat and close together, making it possible to run and jump from roof to roof. A “road of the roofs.” This might refer to the return of the Roman troops to besiege the city. At that time, immediate action was urgent. See my notes in Dan 12:11.

19 And woe unto them that are with child, and to them that give suck in those days!

     Those days of trouble were severe and final for the Jewish nation. Luke adds after this verse, And they shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24). It is also an accurate account of the situation even unto the present day. The Apostles may have thought the return of Christ would happen during their lifetimes, but the times of the Gentiles surely implies a much, much greater length of time.

20 But pray ye that your flight be not in the winter, neither on the sabbath day:

     Matthew alone records this detail which points strongly to a fulfillment during the destruction of Jerusalem, for it was then that the Jews kept the sabbath in strict order. Travel was limited to a few miles at most and the city gates were closed during the day; even house doors were kept closed on the sabbath. Of course, Christians (whether Jew or Greek) were not bound to the sabbath laws, but the orthodox Jews living in Jerusalem would have been greatly hindered.

     Adventists use this verse to support their belief that God intends the Christian church to keep the Saturday holy, but that notion cannot be derived from this statement. Six examples of the need for quick flight are given: Do not come down from the housetop nor the field to gather household items, hope that you do not have young children, that the weather is not bad, or that the hour of flight falls upon the sabbath. Would God really charge His people with sin for fleeing on the sabbath? No. The reason for the sabbath appearing in this list is because of the hindrance it would be for Christians living in Jerusalem to move on that day.

21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.

     This matches Daniel 12:1, which speaks of a time of trouble (thlipsis, Septuagint), such as never was since there was a nation, even unto that time. That passage also foretells the final era of Judaism (see my notes there). Josephus describes at great length the terrible sufferings of the Jews. There was constant fighting in the streets and horrible atrocities were daily occurrences. The famine was so terrible that mothers killed and cooked their own children. For these are the days of vengeance (Luke 21:21-24), the time when the kingdom was taken from Israel and given to a nation bearing appropriate fruits (Mat 21:43). In one striking paragraph, Josephus sums up his opinion: “It is therefore impossible to go distinctly over every instance of these men’s iniquity. I shall therefore speak my mind here at once briefly: that neither did any other city suffer such miseries, nor did any age ever breed a generation more fruitful in wickedness that this was, from the beginning of world.”

     Not just Jerusalem, but all Israel was under attack by the Roman armies, who traveled throughout the land killing every Jew they could find and crushing every city along the way. Over 1 million perished in Jerusalem alone and hundreds of thousands more in other cities of the land. On account of the Christian Jews in Palestine (the elect), God shortened the days of that unparalleled destruction (Mark 13:19-20).

     Any thought to associate these verses with the end of the world is made difficult by the clear implication that time will continue: “There never has been such great tribulation, not since the beginning of the world until now, nor ever shall be.”

23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

     The warning that false prophets and messiahs would arise during this time of Jacob’s trouble was important for the elect, or Christian Jews living in Palestine. Judaism, even the early disciples (Acts 1:6), thought that the Messiah would come and deliver them from the Romans. Many persisted in this belief during the siege and even up to the very fall of the city. Josephus gives several stories of self-proclaimed messiahs. One persuaded the people to follow him into the desert, others supposedly worked signs and wonders, and another prophesied that God would deliver them if they entered a certain chamber of the temple, but when thousands followed him there, they were instead burned to death.

     It is tempting to locate the fulfillment of these verses at the end of the world, but the fact that this did happen at the destruction of Jerusalem is compelling. Then too, the warning of false prophets figures prominently in the section which does prophesy concerning the end (v5, v10-13).

     The Jews associated the Messiah with glorious prophecies like Zec 14:1-5, but Jesus was careful to connect His coming with Daniel’s prophecies of trouble and destruction (Dan 12:1), for the Jewish expectation that Messiah the Prince would restore Israel to prominence among the nations was strong. Even Jewish Christians were in danger of following these imposters. The parallel account is in Mark 13:21-23.

27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

     Here marks an advance to the last event on the celestial calendar: the return of Christ at the end of the world. His coming will be lightning-quick (1Cor 15:52) and without sign or warning. There will be no chance for repentance (1Thes 5:2, 2Pet 3:10). The east is often associated with Christ’s coming (Rev 7:2; 16:12). Yet, in spite of the fact that the next few verses appear to be a straight-forward description of the Second Coming, many commentators believe they speak of the destruction of Jerusalem: the Preterists opt for the A.D. 70 version, and the Pre-millennialists opt for a future, after Church-Age destruction of Jerusalem. The Greek word for coming in this verse is parousia, which is often used in passages foretelling the return of Christ (1Cor 15:23; 1Thes 2:19; 4:15; 2Thes 2:8-9; James 5:7-8; 2Pet 3:4). 

     To those who question my division of the prophecy here upon verse 27, I make two observations. First, even the Old Testament prophecies seem to us  to be vaguely organized. Key prophecies of the Messiah are inter-woven without warning into the subjects of other, larger prophecies. While this prophecy may not be as structured as we would wish, it is nonetheless a common feature of prophetic passages. Second, the structure is actually fairly simple in this case. The chapter begins with an overview of the Kingdom Age (v4-14) followed by a detailed prophecy of the great transition from the Old Testament economy to the New Covenantal Kingdom of Christ (v15-26). Then comes the final prophetic Word concerning the End of earthly aspect of that Kingdom (v27-41). The parallel accounts are found in Mark 13:24-27, and Luke 17:22-25; 21:25-28.

28 For wheresoever the carcase is, there will the eagles be gathered together.

     This picture is similar to the end-time scene in Rev 19:17-21 of an angel calling to the fowls of the heavens to come feast on the flesh of all men, small and great. Luke puts this verse much later in the account, after Jesus’ warning that one shall be taken and the other left (compare Mat 24:41 and Luke 17:34-37). These facts corroborate my belief that verses 27-41 speak of the same subject:  the Second Coming of Christ at the end of the world. 

29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

     The moment is approaching that God will decide to end His earthly project. Christ will return to consummate the work, appearing in the clouds and descending with the angels of heaven to reap the earth (Rev 14:14-16). At the last trump, the heavens above will depart like a scroll and the stars will fall from the sky. The sun will become black as sackcloth and the universe itself will pass away with a great noise. The very elements will melt with fervent heat (Rev 6:12-14; 2Pet 3:10-12).

     Immediately after the tribulation of those days. The days of the New Covenant are called the last days (Heb 1:2; 2Tim 3:1, 2Pet 3:3), or the last time (1John 2:18; Jude 1:18; 1Pet 1:5), because it is the last era of earth history. There will be no third covenant. The Greek word thlipsis is translated tribulation in v29, and afflicted in v9. Jesus and the Apostles warn that living for Jesus Christ will bring trouble, trial and persecution (Mat 13:21; John 16:33; 1Thes 1:6; 2Tim 3:12; 1Pet 2:21), and that has been true all through the Gospel Age. In the Scriptures, the faithful ones who persevere unto the end are pictured as coming out of great tribulation (Rev 7:14). Their bodies have been abused and afflicted, but their souls ascend to be with Christ (Rev 6:9; 12:11) in all purity and spotlessness (Luke 21:18).

     Pre-millennialists assume that Jesus is speaking of their proposed tribulation just before Christ returns to set up His earthly Kingdom, and Preterists assume He is speaking of the destruction of Jerusalem in A.D. 70. I believe He is speaking of the tribulation that every Christian much endure; regardless of place or time, for every soldier who takes up his cross must overcome great persecution (2Tim 3:12). This is God’s testing time to determine who on earth is worthy to receive the heavenly prize. The Christian’s faith and love will be carefully tried by fire in life (1Pet 1:7). Our struggle is not against flesh and blood, but against spiritual wickedness in high places (Eph 6:12).

     As we have already said (v4), this prophecy describes a long tribulation for the churches of Christ, a time of great deception, of many trials and much spiritual anguish. Immediately after the tribulation of those days, Jesus Christ will return in the clouds and gather His elect to be with Him forever. The Scriptures do speak of a little season (Rev 20:3) at the end of the world when Satan is able to more powerfully tempt and deceive the people of the Kingdom, but I am convinced that will not be a time of physical torture and death, but of increased spiritual oppression, trial and struggle. See my notes in Revelation chapter 20.

     Because of constant Pre-millennialist preaching in the evangelical world, the word tribulation has accrued a new, narrow meaning for many Christians. For these, “The Tribulation” is an approximately 3-year period of very severe physical persecution that will immediately precede Christ’s coming to set up His earthly throne in Jerusalem, where He will reign for 1000 years. This idea has been so strongly propagated that many can hardly fathom that there is another view. Yet, if they are right in their belief, they have no cause to read these cautionary verses, for Pre-millennialism teaches that Christians will not experience the Great Tribulation! According to them, this Tribulation will be experienced by the unsaved inhabitants of the earth who have been “left behind,” and who must endure awful afflictions after the Church has been removed from the Earth.

     Certain sub-groups of the Pre-millenialist view have modified their eschatologies to make the Church pass through all or a portion of this last Great Tribulation. The present verse would support that adjustment. Nevertheless, EVERY Christian must overcome great tribulation as he traverses the snares and pitfalls of this present evil world. The Devil changes tactics from era to era and culture to culture. He will be especially successful in the little season at the end! Let us not however, be so alert of a future tribulation that we miss the present one.

30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

     The disciples had asked Jesus for a sign of His coming (Mat 24:3), but this sign is notably too late to be useful for repentance. At the sign of the Son of man coming in the clouds of heaven, every person will suddenly, absolutely believe that Jesus the Nazarene is the true Son of God. All tribes of the earth shall mourn at the sight, for they were not ready to greet Him, were not found according to His desire (v46). The sudden appearance of Christ and His angels in the sky (2Thes 1:7-10) is the sign that the time for the earth’s judgment has come. Just as the appearance of the Roman armies was the sign of Jerusalem’s destruction, so the appearance of the heavenly armies signal the destruction of the world.

     Simeon, upon seeing the baby Jesus in the Temple said, This child is… a sign which shall be spoken against (Luke 2:34). That has certainly been true of Jesus, for among the people of the world He is a controversial figure. Some worship Him in hope and love, some reject and scorn Him, some simply ignore and avoid Him. The Jews wanted Jesus to give them a sign from heaven too, but He gave them only the sign of prophet Jonas, who was three days in deep before being raised up (Mat 12:39; 16:4). The sign of Jesus’ resurrection continues to be rejected by many today, but one day that sign will be certainly seen and believed by every eye on earth (Rev 1:7).

     Those commentators (Historical and Preterist) who believe this passage refers to the destruction of Jerusalem in A.D. 70 must admit that the language and details here are identical to other passages describing the Second Coming of Christ. Consider the following similarities: He appears in the clouds, He comes with His holy angels, He will send the angels to gather the elect, His appearing will be mourned by all tribes of the earth, the trump will sound, the redemption of the faithful has come. All these are found in other Scriptures foretelling the return of Christ. For examples, see Mat 13:39-43; 1Cor 15:51-54, 1Thes 1:7-10; 4:2; 4:13-17; Rev 6:12-16; 7:1-4.

32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

     Does this parable correspond to the destruction of Jerusalem, or to the end of the world? Perhaps both. The parallel passages are found in Luke 21:29-31; Mark 13:28-29. I believe the primary reference is to the siege of Jerusalem with a strong secondary intention for the End. Josephus says the Romans besieged Jerusalem in the spring of the year, on 14 Nisan (April), when most trees would have just been putting forth their leaves. Coupled with the prediction of Luke 21:20, the signs of Jerusalem’s destruction should have been evident to the readers of this prophecy.

     In contrast, the end of the world will come without warning, suddenly, in an hour ye think not (Luke 12:40) People will be living with no thought of the impending judgment (1Thes 5:3). The day of Christ’s return is a closely guarded secret of God (Mat 24:36). While Jesus gave several signs whereby the destruction of Jerusalem might be avoided, He gives NO SIGN whereby the coming of the Son of man might be anticipated. He did however, describe conditions in the World and the churches of God at the time of end. They will be characterized by deception, apostasy, iniquity, rebellion and selfishness at levels never before seen in history. That is our best Scriptural guage that the Second Coming of Christ is at the doors. “When you see leaves begin to appear on the trees, you know that summer is near. Likewise, when you see these conditions begin to appear, you should know that the End is near.”

     Across the eschatological spectrum, many scholars believe the fig tree represents the nation of Israel, although what that means varies widely. Preterists think the fig-tree sign predicted the fall of Jerusalem in A.D. 70, while Pre-millennialists think these verses mean that Christians should watch the nation of Israel in order to anticipate the End. Their widely-scattered and sometimes bizarre ideas of what it means for Israel to put forth leaves is a studied history of failed warnings and predictions as a sign of the end. Notably, Luke 21:29 diminishes the possibility of the fig tree being symbolic of Israel: Behold the fig tree, and all the trees. The fig tree representing Israel here seems to contradict Jesus cursing the fig tree a few days earlier: Let no fruit grow on thee henceforward forever (Mat 21:18-21; Mark 11:13-14). The fig tree does represent Israel in the Scriptures at times, but maybe not in this case.

     Perhaps a better correlation is Luke 23:27-31, where the green tree may refer to the destruction of Jerusalem and the dry tree to the end of the world. It is noteworthy that Jesus used the season of summer as the sign of judgment rather than the more commonly used season of harvest (Rev 14:15, for example). I take to indicate that the primary intention of this parable to warn of those prophesied days of vengeance the nation of Israel was about to endure (Luke 21:22).

34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

     This verse has seriously shaped the different interpretations of this chapter and some make it rule supreme over the passage. It is dangerous to make one verse force an interpretation of the remaining 50 verses. True, we must not ignore it either. In essence, the question is how to define the term, this generation. Each of the three major eschatological schemes has their own idea.

     Preterism takes a very strict and literal understanding of this generation, saying that it refers to the Jewish people who were alive when Jesus was speaking. These very people would see all these things take place, including the Second Coming of Christ in verses 27-31. Advocates of Preterism therefore, believing the world will ever end, spiritualize all passages of the end of the world and the Second Coming of Christ to make them fulfilled by A.D. 70. In their mind, Jesus was saying that in forty years (the length of this generation) all would be fulfilled. Note however, the glaring inconsistency in their interpretational scheme, for everywhere they interpret the Scriptures using extreme figurativism but on this verse they demand the most literal meaning possible! Preterism categorically rejects any figurative meanings for the handful of verses that speak of immanence regarding Christ’s return, but then turns around and assigns highly figurative meanings and spiritual fulfillments to all of the many descriptions of His coming. Selectively invoking the mighty mantra of “figurative language” allows Preterists to arrive at the astounding notion that the Second Coming of Christ has already taken place. The real nature of Preterism is hereby revealed, for though there are a great many verses describing Christ’s return, the Preterist chooses to spiritualize them entirely. All passages describing the return of Christ are understood to be simply non-literal, metaphoric constructs with no visible fulfillment in the natural world except within the ending of the Jewish religious system in AD 70. The basic teaching of Preterism is that Christ came back to earth at the destruction of Jerusalem and fulfilled all eschatological prophecies, even those that portray His coming as a universal, end-of-the-world event. This verse is the basis of Preterism.

     Pre-millennialism sees little (or no) reference to the A.D. 70 destruction of Jewish polity in this chapter, choosing to put all of the prophecy into the future. They generally understand this generation to refer to all those people alive at the time of the end – not the end of the world, but the end of the Church Age. They propose that the Rapture takes place between verses 8-9 (Kelly says v4), which would make the rest of the chapter relevant only to the future Jews who will re-establish Judaism for seven years upon the earth. Futurists generally think that verses 9-14 describe the Great Tribulation which the Jews must endure after the Christians have been removed from the earth, and that verses 15-31 describe the destruction of Jerusalem and the return of Christ to set up His earthly Millennial Reign (v15-31). According to the Pre-millennial scheme, the actual end of the world is not found in chapter 24 except perhaps in certain allusions. The fig tree illustration is also a significant sign in Pre-millennialism, which says the fig tree symbolizes Israel. I remember my Pre-millennial teachers in the 1980s saying that the buds on the tree refer to the Jews returning to the land of Israel. They said that Jesus must return before one generation of time (40 years by their definition) after Israel’s 1948 founding in Palestine. I think an honest reading of this chapter will find that the Pre-millennial scheme is only with great difficulty imposed upon this chapter.

     There is a much better and Scripturally-accurate definition for this generation which happily makes the chapter applicable both to the historical destruction of Jerusalem and the Second Coming of Christ at the end of the world. Words often have more than one meaning, and generation is no exception. The Online Greek Lexicon defines “generation” as:

1. fathered, birth, nativity;
2. that which has been begotten, men of the same stock, a family;
   • the several ranks of natural descent, the successive members of a genealogy;
   • metaph. a group of men very like each other in endowments, pursuits, character;
   • esp. in a bad sense, a perverse nation;
3. the whole multitude of men living at the same time;
4. an age (i.e. the time ordinarily occupied by each successive generation), a space of 30-33 years.

     I believe that by, this generation Jesus was referring to the Jewish race in general, or, in the words of the Lexicon, “men of the same stock, a group of men very like each other in endowments, pursuits, character; a perverse nation.” That definition is perfectly consistent to the way Christ used this word, and even this very phrase. In the previous chapter, Jesus called the Jews a generation of vipers (Mat 23:33) who were guilty of all the righteous blood shed upon the earth (Mat 23:35). It is not possible to hold only the Jews of Jesus’ day guilty for all the past murders of the righteous, but they were part of that same stock of men, being perverse in nature and contrary to Christ (Mark 8:38). No commentator tries to force the chosen generation of 1Pet 2:9, or the crooked and perverse nation (Gk-generation) of Php 2:15 into a particular 40 year time-period, so why do it here? Jesus so often referred to the Jewish race as a generation that there is no reason to assign an out-of-context meaning to His usage of this generation here.

     Jesus probably used the word generation on account of its Scriptural connotations. It was Moses who first wrote: They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation for they are a very froward generation, children in whom is no faith (Deut 32:5; 32:20). See also Ps 78:6-8; Pro 30:11; Lev 22:3 for other Old Testament usages of generation that extend to nations, kindreds and people groups of more than a single generational time-period.

     If, as I maintain, this generation refers to the Jewish race, then this verse indicates that the Jews will never be exterminated as a race, and will continue upon the earth until the moment that Christ returns in the clouds of heaven to end the mystery of God. This is a remarkable prophecy in itself, given the great persecution and animosity that the Jewish race has endured through the years. Clearly though, and in spite of Pre-millenial claims, the Jews have not been preserved so that God might prosper them! Rather, they exist but to continue the terrible prophecy of Moses regarding this stiffnecked race of people: these curses shall come upon thee, and shall pursue thee…and thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee… the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance…and they shall be for a sign and wonder, and upon thy seed for ever (Deut 28:15-68).

35 Heaven and earth shall pass away, but my words shall not pass away.

     Christ solemnly attested to the certain fulfillment of this prophecy by an extraordinary statement, one that only God could make. Amazingly, Preterists take this verse figuratively, in spite of just having forced a very literal meaning upon the previous verse. They say that the expression heaven and earth refer to the Judaic politico-religious system. Contrary to Scriptures like Ps 102:26; Is 51:6; Mat 5:18; Heb 1:11-12; 2Pet 3:10, they believe the present universe will continue as it is forever. So, they say, Jesus did not mean to say the literal heavens and earth will someday pass away, but that Israel and Judaism would pass away. I too recognize Biblical symbolism, yet I cannot agree that heaven and earth are symbols for Judaism. Symbolic meanings for particular words or expressions are found by researching and studying their usage elsewhere in the Scriptures. The heavens and the earth is a common figurative expression in the OT, but it never refers strictly to the nation of Israel. Preterists often cite Isaiah 13:13, yet the subject of that passage is Babylon. Yes, heaven and earth are found in figurative descriptions, but it does not symbolize the Judaic nation (Joel 3:16; Ps 68:8; 96:1; Is 1:2).

     The manner in which Jesus uses heaven and earth requires a literal meaning, for by this oath He affirms the sure fulfillment of His prophetic words. This prophecy will outlast the most stable elements of all nature, the heaven and earth itself. Yes, even these will someday pass away, but His words will never pass away. The oath is greatly diminished, if not lost altogether, if by heaven and earth Jesus referred to the destruction of Israel and Judaism just 40 years hence.

36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

     The time of the last trump is not known by man, angel, or even Christ (Mark 13:32). My Father is greater than Me, Jesus said (John 14:28). While Jesus is fully God, He is not the Father. On another occasion, Jesus said that the best seats in the Kingdom were not His to give, but that His Father would decide (Mat 20:23).

37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

     Conditions at the end of the world will parallel the days of Noah. Life will be generally good, people will be living normally, comfortably and contentedly. The world in Noah’s day had become so wicked and corrupt that God decided to destroy it with a massive flood (Gen 6:5-13). Just one family was living faithfully during that era. God saved only them from that destruction.

     Luke records this part on an earlier occasion (Luke 17:26-37) and adds to it the analogy of the destruction of Sodom and salvation of Lot (Luke 17:28-30). The two cases are similar. All but one family were destroyed, judgment came entirely unexpected, the end happened very suddenly, and there was no chance of escape for the wicked.

     The chief warning of this analogy is the inescapable finality of the judgment of all those unprepared for His coming. They knew not that the end was fore-determined to be that very day. Every Christian should live as if today is his last, for one day he will discover that it is, whether by death or the sign of the Son of man in heaven.

40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left.

     Along with 1Thes 4:16-17, this is the classic “Rapture” passage of the Pre-millennialists and Dispensationalists. It does not appear in the Olivet Discourse as recorded in Mark and Luke, although Luke has it on an earlier occasion and with added details (Luke 17:34-37). In simplest definition, the Rapture is the gathering of the saints to be with Christ. The word “Rapture” is a Latin word which means “to seize by force,” and relates to the Greek harpazo, translated “caught up” in 1Thes 4:16-17. Matthew says they shall be taken (paralambano); the word means to “receive near, to associate with oneself.” The two terms are quite different.

     While all Christians believe in a Rapture of the saints at the return of Christ, how it will happen is a matter of wide difference. Preterists believe it has already taken place at the destruction of Jerusalem, a mind-boggling idea that can only be supported with hyper-spiritualization of the Scriptures. Historicists, taking the Rapture texts literally, normally and in the contexts that they are found, believe it will take place at the Return of Christ in the clouds of heaven at the end of the world.

     Dispensational Pre-millennialists believe that the Rapture marks the end of the Church Age about 1000 years before the final Second Coming of Christ at the end of the world (most believe the Second Coming will be in two phases separated by 1000 years). Until recently the predominant view among Pre-millennialists was that the Rapture would be a secret affair, with the saints suddenly and mysteriously disappearing before the eyes of the rest of the world. Two would be plowing in a field, one would suddenly disappear and the other be left; two would be working in the kitchen, one would be raptured and the other left. While this view is still popular in some Pre-millennialist quarters, many now believe that the Rapture will not be a secret event, seeing that it so drastically conflicts with 1Thes 4:16-17, which asserts that it will be announced by voice and trumpet. The idea that the Rapture will take place more than a 1000 years before the end of the world cannot be found in the Scriptures, which everywhere give the end of the world, the Rapture of the saints and the punishment of the wicked, in one breath.

42 Watch therefore: for ye know not what hour your Lord doth come.

     Here is the real message that all Christians, Pre-millennial or Historical, should not miss. We may disagree about events of the future, but let us all “watch and pray always that we may be able to escape these judgments and to stand before the Son of man” (Luke 21:36). In my view, the idea of a 1000 year earthly reign of Christ, or a secret rapture of the Church from the earth, is neither heretical nor relevant to salvation. There are however, other corollary teachings within Millennialism that are extremely dangerous, such as the idea that people will have a second chance at salvation after the rapture, or that the Church Age is a “parenthesis,” an unexpected but necessary interjection in the great plan of God for Mankind.

     The teachings of Preterism are more seriously in error. Their ideas that Christ’s return and the resurrection are already past stands judged by the Scriptures to be a faith-destroying false doctrine. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some (2Tim 2:16-18). Preterists are adept at twisting and turning the Scriptures to fit their personal interpretation (2Pet 3:16) instead of allowing the Apostles to interpret the Word. Their primary basis is this: some Scriptures imply that Jesus would return very soon after His ascension into heaven (1Pet 4:7; Rom 9:28; Rev 22:12), but it is now 2000 years and He has not returned. The world continues, life continues, where is the promise of His coming? And so they teach that Christ has already returned, and cite Josephus’ account of the destruction of Jerusalem as proof. They must ignore many other Scriptures that imply the opposite, that Jesus would tarry so long that people would begin to doubt His return, and to live lazily and without watching (2Pet 3:3-4; Mark 13:5-8; 2Thes 2:2). Preterists deny the clear intention of hundreds of New Testament verses in order to uphold their rigid interpretation of a handful of verses.

43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

     Sandwiched between two warnings to be ever watchful and waiting for the coming of the Son of man we find this short parable of a thief breaking into a house while the owner lies sleeping in bed. The parallel passage in Mark 13:34-37 is more descriptive, while Luke records it on an earlier occasion (Luke 12:38-40). Beware, lest by His sudden coming He find you sleeping (Mark 13:36). This is one of several occasions that the coming of Christ is likened to the coming of a thief in the night (1Thes 5:2, 2Pet 3:10; Rev 3:3; 16:15).

45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

     The parable of the two servants is not found in Mark, and again Luke has it on another occasion (Luke 12:42-48). The faithful and wise servant will be found doing his Lord’s will when Christ returns, but the evil, foolish servant will be found unwatchful and disobedient. This parable is very similar to the parable of the wise and foolish builders in Mat 7:24-27.

     While some verses seem to indicate that the Apostles thought that Jesus’ return was immediately imminent (1John 2:18; Rev 1:1; 1Pet 4:7), here the Lord delayeth his coming so much that some left off watching for his return. So it is also with the parable of the Ten Virgins, the parable of the Talents and Peter’s Apocalypse of 2Pet 3:3-12 (also 2Thes 2:2).    

     Although the faithful servant will be graciously rewarded, the unfaithful servant will be severely punished. They shall cut him asunder and throw him into outer darkness with the hypocrites, where there will be weeping and gnashing of teeth (Mat 8:10-12; 13:42; 25:30). Luke closes this parable by saying that the punishments will be worse for those who were aware of the Lord’s will, but did not do it (Luke 12:47-48).

1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses’ seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

     The scribes and Pharisees were the religious leaders of the Old Covenant, trained to interpret and enforce the Holy Scriptures which formed the very basis of the Jewish religion. God had committed His oracles to them to safeguard (Rom 3:2), but their greed and sin had greatly damaged the Law and Covenant with serious corruptions. The scribes and Pharisees would invoke their diaphanous “oral Law” to establish these additions, clauses and qualifications that ruled the minutest detail of life. Nevertheless, the basic tenants of the Law remained largely intact and valid. The scribes were in Moses’ seat, it would have been high arrogance to disregard their interpretations and rule of the Old Testament.

     All therefore whatsoever they bid you observe, that observe and do. Jesus never advocated rebellion, but is He really telling the people, and by extension later Christians under their respective leaderships, to obey implicitly every law and interpretation of their religious leaders? Clearly no, for then they should not listen to Him either. And neither did He obey their every tradition (see Mat 15:1-2). He had spoken out against their erroneous interpretations: for healing on the Sabbath, for eating with unwashed hands and for working on the Sabbath. He warned the people of leaven in doctrine of the Pharisees (Mat 16:6-12). Nevertheless, it was right and proper for the people to heed the Pharisees’ teaching of the Law. True, their applications were burdensome, overly strict and sometimes outright wrong; but by following their rules, one was “keeping the Law.” Paul, as a sincere seeker of God, was a Pharisee (Php 3:5).

     Jesus was very critical of the Jewish leaders’ attitudes and motives. They were doing things to be seen of men, and they loved recognition and honor above all else. The chief error of the Pharisees however, was commanding others to keep the Law while they did not keep it themselves. They were hypocrites. In this chapter’s list of condemnations, their common fault is not doing. There is, perhaps, nothing more damaging to evangelism than hypocrisy. Many people refuse to go to church because of members that do not live what they profess with the mouth. Accordingly, the Scriptures say that the lower parts of hell will not be filled with heathen, but hypocrites; those who knew God’s will but did not do it (Mat 24:51; Luke 12:47-48). This harmonizes with Jesus’ teaching that we may know a false teacher by what he does, by his fruits (Mat 7:15-23; Titus 1:16).

     The errors of the Pharisees can strike New Testament churches too, but it bears noticing that Jesus still advised the people against individualism. Today, the Word of God is found in a multitude of easily understood translations, and there are even greater quantities of commentaries, interpretations and ideas. Let us be careful not to read God’s Word like the lawyerly Jews, yet let us also be careful to not neglect doing what it says.

4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

     Most of this chapter is unique to the book of Matthew, the gospel to the Jews. Mark passes over it almost entirely (Mark 12:38-40), although Luke records a good portion (Luke 11:43-52). This is Jesus’ last call to the religious elite to recognize their sinfulness and repent. They had rejected the message of John the Baptist and then ignored the mighty works of Jesus. Now they were about to murder their Messiah and so fill up the final measure of the sins of their fathers to fully justify God in bringing final judgment upon their city and society. Jesus deeply wished it were otherwise, but they would not listen (Mat 23:37).

     They bind heavy burdens… This figurative language describes men loading a mule, apparently in analogy to the Pharisees’ propensity for multiplying unto great detail each rule, rite and ceremony of the Law. Living in strict conformity to the Law of Moses was a burdensome yoke (Act 15:10) which the Jewish rulers made ever more onerous by requiring commandments of their own making (Mat 15:9). They were adept at inventing little interpretational rules that actually disannulled the Law of God (Mark 7:6-13).

     To show off just how strictly they followed the Law, the Pharisees would to attach phylacteries to their clothing and heads to wear in public. These were little boxes and bands with Scripture verses written on them. The practice apparently arose from a literal interpretation of Deut 11:18-20 and Ex 13:9. In truth, this was just another embarrassing display of empty piety in Judaism, another example of their misguided literal hermeneutic. Imagine these men walking about with big, dangling phylacteries so that men would notice their great devotion and religiosity, hoping to attract the attention and admiration of men (Mat 6:5). The style fits well with the praise-loving, hypocritical Pharisees. 

     Enlarge the borders of their garments. This exemplifies a different corruption of the Law of God. While the phylacteries demonstrate imprudent literalism, these borders were the result of brazen exaggeration. While there was wisdom in the Law’s requirement that the Israelites put a border of blue at the bottom of their garments to constantly remind them of their unique covenant with God (Num 15:38-39), the Pharisees had turned the rule into a vain display. These practices added substance to their pride as the “chosen Jews” and their disdain for Gentile dogs.

     Uppermost rooms. Not literal rooms, but the most important seats and places of honor at banquets and feasts. See the parable in Luke 14:7-11. Apparently the Pharisees were not ashamed to fight over the best seats, and to hear their names called out in the markets swelled their little hearts with pride (Mark 12:38). In today’s language, the title “Rabbi” would be similar to being called, “Reverend,” or “Bishop.”

8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ.

     In the churches of Christ, titles of superiority and honor should be avoided. There is no place for Popes, Reverends and Presidents in a brotherhood of believers which confesses the equality of rich and poor, educated and uneducated, male and female, Jew and Greek, slave and free (Gal 3:28). The people of the Kingdom follow the words of one Master and Rabbi, not the erudite interpretations of theologians and teachers (Mat 20:25-28; 1Pet 5:3). Several titles that Jesus names in particular as examples of what should be avoided are: Rabbi, Father, Master. Let us not, however, strictly keep the command and miss the principle. In these verses, we see in the Pharisees that universally hidden desire of all men to be recognized, admired and venerated by others. The Kingdom of Heaven is not compatible with such desires (Mat 5:3-5). We are all brethren, and the greatest among us will be servants (Mat 23:11).

     Titles of respect and recognition are common in the secular world. A university professor is addressed as “Dr. Henry Smith,” while a judge should be titled, “The Honorable Henry Smith.”  A minister might be called, “The Reverend Henry Smith,” or “Lord Bishop Henry Smith.” Among the churches of the Kingdom, titles of honor or position should be eschewed for the equal title of brother. That does not mean there are no ministers, evangelists and teachers in the church! See Eph 4:11; 1Cor 12:28. It does mean that in the brotherhood we are on an equal plane. Let each esteem other better than themselves (Php 2:3). Some might be due higher honor (1Tim 5:17), some might have higher positions (1Cor 12:28); but we are all brothers in Christ. This is not an injunction against using terms that reflect one’s responsibility in life (bishop, elder, deacon, teacher), but that these should not become official titles to be admired and coveted.

     Many denominations do not follow Christ’s doctrine on this topic. The Catholics have many flowery titles of address in their great and complicated hierarchy. They even use one of the very words Jesus said should not be used, referring to their highest leader as the Holy Father. From their very beginning, Anabaptist congregations address their members and ministers by the same title of brother.

11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

     The Greek word for servant here is diakonos, which is sometimes translated deacon. The general principle of humility and meekness in Christian leadership marks a fundamental difference between the Kingdom of Christ and the kingdoms of this world. Jesus explained this to His disciples on an earlier occasion, for which see my notes at Mat 20:25-28. The twelve Apostles learned this lesson well, as we may judge by their later example and writings. Peter wrote, Be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time (1Pet 5:5-6).

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

     Here begins a series of seven woes against the scribes and Pharisees, hypocrites. Their words were pious and stern, but their actions betrayed the true state of their souls.The first woe was the most serious: Ye shut up the Kingdom of Heaven against men. Not only had they personally rejected the Messiah and His new Kingdom, but they also forbade others to enter in (see John 9:22). The parallel passage in Luke reads, Ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered (Luke 11:52). How stunning that these highly religious ones would antagonize and kill that Good One who worked such untold miracles of goodness and love.

     While Jesus went about doing good, healing the sick and aiding the poor, the righteously-attired and pious-praying Pharisees went to devour widows’ houses. They would tax widows until they lacked the very necessities of life. “You devour the houses of widows even while standing at the streets to make long, pretended prayers to God for them” (Mat 6:5; Mark 12:40; Luke 20:47).     

     The Jews would work ambitiously to convert a Gentile to Judaism, yet they rejoiced more to see these men obeying their strict rules and regulations (Gal 6:13) than to see them confess the God who made the heavens and the earth. Apparently these proselytes learned quickly the nuances of being a Pharisee, and Jesus condemns their actions in very strong language: Ye make him twofold more the child of hell than yourselves (v15).

16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

     These verses speak against swearing, but the greater principle at issue is honesty. The Jews were notorious liars and cheats. Their words were so much doubted that they were obliged to swear by oaths to affirm the truthfulness of their statement. Even this did not fix the deep problem of lying, for rather than acknowledging and reforming, they invented reasons why their solemn oath was not prosecutable. “Aha! I swore by the altar, not the gift on the altar. Tough, but you shouldn’t have been so gullible! Anybody can see that donkey I sold you is a lot older than four years.” Down to the present day, the Jewish generation has suffered with this reputation. Christianity is greatly hindered by the dishonesty so prominent in many cultures and nations of the world. Jesus addressed this widespread problem in the Sermon on the Mount (see Mat 5:33-37).

      Some criticize that Jesus called the Pharisees fools when earlier He had said not to use that term (Mat 5:22). Remember though, that Jesus, as the perfect image of the invisible God (Col 1:15), could accurately and righteously use that word while unrighteous and limited Man cannot. Second, a clear-minded reading of that passage indicates that Jesus is not eradicating the single word “fool” from the Christian’s dictionary, but forbidding the usage of all hurtful vocabulary. Speaking the truth in love (Eph 4:15) means that we must carefully guard our lips, whether we are giving encouragement or admonition, praise or condemnation.

23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel.

     The Pharisees’ life-focus was to require strict and unbending adherence to even the most obscure rule in the Law of Moses, all while ignoring blatant transgressions of those weightier matters upon which the Law was based: judgment, mercy and faith, or as Luke has it, judgment and the love of God (Luke 11:42). The Jews required the Moses-prescribed yearly 10% tithe of all possessions, and were downright strict about it – even measuring out the spice cabinets! Yet they completely neglected to teach, command and do the Law’s greater commandments (cf 1Tim 4:11).

     The Pharisees were acting like the man who stops eating his bowl of lentil soup to strain out a gnat that has fallen into it, yet somehow goes on eating the nasty unwashed camel therein. This is not the only time Jesus would preach to the people using humorous illustrations (see Mat 7:3; 19:24). Both the gnat and camel were considered unclean animals to the Jews, the gnat for being a flying creeping thing (Lev 11:23) and the camel for not dividing the hoof (Lev 11:4).

     This demonstrates yet another class of error in the religion of the Pharisees – strict regulation of minor laws while permitting serious infractions of the important laws. It is a loud warning for conservative churches today. Let us not strictly regulate details of dress and living yet neglect to uphold the foundational New Testament principles of justice, mercy and faith. How shameful to find in plain churches the very sins that these Pharisees were guilty of committing: gossip, jealousy, lying, greed, superiority, materialism, carnality and other sins of the flesh. Brethren, these things ought not so to be (James 3:10).

25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

     The Pharisees appeared to be pious, righteous and holy men, but their hearts were wicked, greedy and ugly. The outside was clean and washed, but the inside was filthy. Sadly, this has happened in Christendom too, from the Catholic priests and Evangelical television preachers to even the plainly-dressed Mennonites and Amish of the past and present. The warning in these verses continue to be necessary in the churches of Christ today. While the outside of the cup must be kept clean, it is even more essential that the inside be clean. Cleanse first that which is within, and then the outside cannot but follow suit. Some men’s sins are known beforehand, while the sins of others only become known on the Day of Judgment (1Tim 5:24). Study also the meaning of Jesus’ words in Mat 15:17-20.

29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

     The Jews honored the tombs of their forefathers, being proud of their heritage and lineage. Jesus points out that in decorating the graves of their ancestors, they were bearing witness to being the direct descendants of murderers! For although they liked to think of themselves as the descendants of those within the tombs, they were unfortunately the descendants of those who unjustly killed them. “Ah,” they said, “But we ourselves would never have participated in killing the prophets!” Just a few days later, they would meet together in secret to plot and kill the greatest of them all, that Prophet which the world had so long waited for(John 1:21).

     Jesus likens the iniquity of the Jews to a cup being slowly filled up to the brim, but instead of wine the contents are filthiness, abomination and wickedness (Rev 17:4). See Paul’s version in 1Thes 2:16 and compare Gen 15:16. The greatly privileged position of the Jewish leaders should have facilitated them to more easily recognize and accept their Messiah. They had the Scriptures, centuries of study, the Temple of God, the ancient traditions; but if they did recognize Jesus of Nazareth, they certainly did not want Him to be their Messiah (Luke 19:14). See note for John 5:39. Other passages where Jesus strongly condemns the Jews are Mat 11:21-22; 12:34; John 8:44.

34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

      Hidden in this last warning to the Jewish rulers is a prophetic alert that Jesus’ disciples would experience continual persecution from the Jews as they worked to spread the Gospel after His departure (Mat 10:16-20). The jealous Jews would not stop at killing the Son of God, they would continue to reject the messengers of the Messiah’s Kingdom. They would scourge, crucify and persecute from city to city all that would follow the way of Truth. Their ancestors had killed the prophets of old, and they would fill up the measure of their wickedness by shedding the blood of prophets, and wise men, and scribes in the New Kingdom of Christ.

     That upon you may come all the righteous blood shed upon the earth. For centuries, the wicked and adulterous generation of the Jews had shed the blood of their righteous countrymen (Luke 11:50). Very soon the punishment for these crimes would begin (Mat 22:7). The Jews of Jesus’ day were not personally guilty of the past murders of the righteous, but they were part of the larger “generation of this world” (Luke 16:8) which had persecuted the just. In spiritual lineage, their father was the Devil (John 8:44), and his adulterous and sinful generation (Mark 8:38) has always opposed and afflicted the chosen generation of God (1Pet 2:9). In the symbolic pictures of the Revelation, these two generations are represented by Babylon the Great and the New Jerusalem. Babylon is found responsible for the blood…of all that were slain upon the earth (Rev 18:24). The wicked Jews who crucified Jesus and persecuted His followers were part of that ungodly generation. Instead of repenting for their atrocities, they added to them, demonstrating that they were truly the sons of their fathers in deed as well as blood.

     This generation was guilty of all the righteous blood shed upon the earth, from Abel to Zacharias. While we might infer that these two names were alphabetically chosen, indicating every name between A and Z, the fact is that the last letter of the Greek alphabet is Omega, and the last letter in Hebrew is Tau. The letter Z comes much earlier in the orders of the Greek and Hebrew alphabets.

     What then, is the criteria of inclusion in the statement, “all the righteous blood from Abel to Zacharias?” There are two options. The first possibility is that Jesus chose these two men due to the great injustice of their deaths, for Abel’s shed blood cried out to God from the ground (Gen 4:10), a victim of his brother’s jealousy and anger. The second possibility is that Jesus chose the first and last martyrs in time, for Abel was the first righteous man to be killed.

     Who then is Zacharias, son of Barachias? It is a much-discussed question. According to Jesus, he was murdered in the inner court of the temple, in the space between the brazen altar and the Holy Place. The Greek word for temple here is naos, which signifies the 30’x60′ sanctuary itself. The brazen altar was in the Court of Priests, just outside the temple sanctuary. This is where Joab fled after David had died (1Kings 2:28-34). There are four ideas concerning the identity of this martyr, Zacharias, son of Barachias.

1. Some think he was a recent martyr whose name was immediately recognized by His listeners, but whose story has been forgotten in history. Perhaps John the Baptist’s father (Luke 1:5).
2. Others think he was the minor prophet Zechariah, whose father’s name was Berechiah (Zech 1:1). The Scriptures do not record that he was murdered, but some Jewish targums did, even saying that he was killed in the temple.
3. Some think he was that Zechariah who warned the people of their transgressions, and for it they stoned him with stones at the commandment of the king in the court of the house of the LORD (2Chr 24:20-22). With his dying words, he asked God to judge those who were guilty of his unjust murder (as Abel). In that account however, Zechariah is called the son of Jehoiada, not the son of Barachias. Nevertheless, many scholars take this latter option, for double names were common. The writer of this book was Matthew, but was also called Levi (Mat 9:9; Mark 2:14). Peter was also known as Simon, and Lebbaeus was called Thaddeus. 
4. The final opinion is that Jesus prophetically names the last righteous Jew to be killed in old era of Judaism. Josephus, the non-Christian historian of the Jews, actually recorded the details of that remarkable event in the final overthrow and destruction of the city of Jerusalem:  “And now these zealots… intended to have Zacharias, the son of Baruch, one of the most eminent of the citizens, slain, – so what provoked them against him was, that hatred of wickedness and love of liberty which were so eminent in him… So they called together…seventy of the principal men…before these was Zacharias accused…Now when Zacharias clearly saw that there was no way remaining for his escape from them…in a few words confuted the crimes laid to his charge…hereupon there rose a great clamor of the zealots…two of the boldest of them fell upon Zacharias in the middle of the temple, and slew him” (Josephus, “Wars of the Jews” Book 4, Chapter 5). The names Barachias and Baruch may be spelled differently due to language and translation.    

     The last option has much to commend it, especially for encompassing the time from Abel to the final dissolution of the Jewish religion and priesthood. Additionally, Josephus’ remarkable account of the death of Zacharias in the temple is an astounding prophetic detail, for very seldom is a person’s name predicted in prophecy. It is also a prophecy impossible to “invent,” for Josephus was not a Christian and there is no hint that he was acquainted with the book of Matthew, which was written about 25 years before the destruction of Jerusalem. It is certainly curious that the names, place and circumstances of murder so closely coincide with Jesus’ words. 

     Jesus holds this generation (speaking to the Jews) guilty of Abel’s death, even though the Hebrew race did not begin until centuries later. Yet, this wicked and adulterous generation has existed since Cain at the very beginning and it will not pass away until the end of the world (Mat 24:34). It is appropriate that the “wicked generation” of both Old Testament dispensations (pre-flood and Mosaic) are held accountable for their wickedness, and that the same “wicked generation” will continue and be finally judged at the close of the present, third dispensation.

36 Verily I say unto you, All these things shall come upon this generation.

     This verse is key to understanding the difficult prophecy of the next chapter, especially as it relates to this generation (Mat 24:34). Chapter 23 is a pointed condemnation of the Jewish race (or generation) and their prolonged rebellion against God. Jesus described the wickedness of their forefathers and showed that the listening Jews were no better than they. He went on to predict that they would continue to antagonize and murder the prophets and wise men that God would send them. And He finished by saying, “Upon you has come all the righteous blood shed upon the earth, from Abel unto Zacharias, who you killed in the Temple. Yes, all these wicked acts have been committed by this generation.“

     Clearly this generation does not refer to only the Jews then living, for Abel lived thousands of years prior to the Jews of Jesus’ day. In saying this generation, Jesus groups the wicked and sinful of all ages into one. The Jews, with all their knowledge of good and evil, were actually members of that evil and adulterous generation (Mat 12:39), and they filled up the cup of iniquity to the full (Mat 23:32). Just as Gentiles who have the faith of Abraham are considered to be Jews (Gal 3:7-9), so too those Jews who have the iniquity of Satan are part of his wicked generation. For similar usage of this word in the NT, see Mark 8:38; Luke 16:8; Act 2:40; Php 2:15.

37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

     Jerusalem, Jerusalem. The double pronunciation parallels the prophetic chapter 29 of the prophet Isaiah, Woe to Ariel, to Ariel, the city where David dwelt! (Is 29:1). In another Isaiahic prophecy, God sadly describes how He had spread forth His hands unto Jerusalem in love and acceptance, but she kept refusing Him (Is 65). Finally, due to constant iniquity and obstinacy, her house would be desolated. Jesus’ words however, show that He deeply wished it were otherwise. God does not take pleasure in the death of the wicked (Eze 33:11). The picture of God protecting His people as a hen protects her young is seen in other passages too (Ps 91:4; 36:7; 63:7; Deut 32:11; Ruth 2:12).

     Blessed is he that cometh in the name of the Lord. The multitude had shouted this Messianic declaration as He entered the city of Jerusalem only a few days earlier (Mat 21:9). Very shortly He would be leaving them in death. These Jews will not see Him again until He returns in the clouds of heaven with His holy angels to finish the work in righteousness (Rom 9:28). During the long intervening years, some Jews would yearn for those days when He lived and walked among them, but it would not happen (Luke 17:22). The wickedness and jealousy of the Pharisees had stopped the hand of mercy.

     Not everyone acclaimed Jesus when He entered Jerusalem with branches of palm and the praises of the multitude (Mat 21:1-10), but when He returns the second time every knee will bow and acknowledge His glorious coming (Rom 14:11). These Jews, and all others who reject Jesus the Son of God, will not be rejoicing as they say, Blessed is He that cometh in the name of the Lord. Instead, their words acknowledge their error and respect His identity and power (Rev 3:9). Even the ones who pierced Him will behold Him in the clouds of heaven, but without joy. Instead they will mourn in deep bitterness as they contemplate their loss (Zech 12:10). Compare this prophetic enigma to the one in Mat 26:29. 

1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

     The Parable of the Husbandmen at the close of the previous chapter (Mat 21:33) predicted the Jewish rejection of their Messiah and the subsequent judgment/destruction of their nation and religion. This companion Parable of the Royal Marriage also describes the Jewish rejection of Christ, but then continues prophetically far beyond that time (Mat 22:7), ending with the consignment of the wicked into outer darkness (Mat 22:13) at the end of the world. The parable is found only in Matthew, although it has similarities to the parable of the Great Supper in Luke 14:16-24. It is likely that Jesus spoke these parables at various times and places during His ministry, varying them slightly to fit the audience and what He intended to teach.

     The King is God and the Son is Jesus Christ. The dinner and wedding is the long-planned final reconciliation of Mankind to his Creator which will be consummated after this world has ended (Rev 19:7-9). The wedding garment is a token of salvation. The Jews were first bidden to the wedding, but they made light of it and mistreated the King’s servants, which brought about the terrible destruction of their city. So the King invites others (the Gentiles) to the marriage feast (Mat 21:43) and many come to partake of the good food that He has prepared. At the great day of the wedding however, some are found unworthy to receive the King’s gifts and these are taken and cast into outer darkness.

3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

     When all was prepared and ready, the King sent out servants to call those who had been invited to the wedding feast. This parallels the case of the Jews, who had the Holy Scriptures and the Abrahamic promises. They knew the Messiah was coming and that they were the invited guests. When the fullness of time had come (Gal 4:4), God sent servants to call the Jews to His new festival. But they refused Him, not wanting Jesus to be their Messiah (see note on John 5:39).

     Twice the King sent servants to travel throughout the land, delivering invitations to the wedding, but in spite of the bountiful feast they announced, the invited ones refused to come. Perhaps the first set of servants were John the Baptist and his disciples, and the second set was Jesus with His disciples (Luke 10:1). Most of Twelve were killed by these Jews before the destruction of their city. The chosen, or invited ones, were either uninterested or too consumed with their businesses. Even worse, rather than gracefully declining to attend the wedding feast, they made fun of the King and the marriage, and mistreated and killed the messengers He had sent.

8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

     When the chosen guests refused to come, the good King invited other guests to the wedding for His Son. These were not the pedigreed Jews of Israel, but strangers and foreigners out on the streets and highways of the world (Eph 2:19). Many of these responded positively and came to the wedding, and the feast was filled with guests, both bad and good. This predicts the large entrance of the tribes and kindreds of the world into the Kingdom of Christ, where both the sincere, righteous followers of Christ and the hypocritical imposters are found. In this the parable agrees with other passages that show the righteous living with the wicked in the house of God (Mat 25:1-13). However, the day will come when the wheat will be separated from the tares (Mat 13:24-30). The good grain will be gathered in, but the bad will be cast out (Mat 13:47-50).

11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

     The wedding garment is used symbolically to describe righteousness, purity, salvation. At the marriage supper of the Lamb, the guests will be dressed in robes of fine linen, clean and white, which are the righteous acts of the saints (Rev 19:8). The robes are not their own, but are granted to them. Isaiah wrote, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness (Is 61:10). Salvation is not self-attainable. Every man has sinned and therefore forfeited his chance. But God provided a way for the sinner to be saved, and that is by washing his soiled garments in the blood of the Lamb (Rev 7:13-14). Then the test begins, for the saved one must keep his garment clean until the coming of his Lord (Rev 3:4; 16:15), upon which he will receive a spotless, perfect and heavenly garment fit for eternity. Jesus expects His servants to be found so doing when He comes (Mat 24:46), and every neglectful one will be cut asunder (Mat 24:48-51). On that day, the lazy servant will not be able to rest upon a first commitment to Christ, for that garment was not kept clean; it is now soiled and dirty, unfit to be worn to this royal wedding.

     The above verses demonstrate the symbolic meaning of the wedding garment, and also the importance of doing all that the Father has commanded (Mat 7:24-27). There is no escaping that place of darkness if we neglect so great salvation (Heb 2:3). The King calls this man a friend, although He clearly does not treat the man as such (compare Mat 26:50). Yet God pre-judges no man. He simply asks this poorly-clad one to give account of his unkempt condition (Rom 14:12). He is speechless, not having one legitimate excuse to give for his shameful behavior. Jesus warned that many church-goers will come to the Judgment Seat of Almighty God thinking that they are saved, when in fact they are not (Mat 7:15-23). He requires purity and fruit (James 1:27). See also Zeph 1:7-8.

14 For many are called, but few are chosen.

     In the Scriptures, to be called typically means that one has entered into a covenant bond with God (Rom 1:7; Heb 3:1; Jude 1:1; Rev 17:14). Yet in the context of this parable, it refers to the general call of all men unto repentance (2Pet 3:9). Few will truly seek, find and do the whole will of God (Mat 7:14) and so become the chosen. The Greek word (eklektos) is often used to describe God’s special, elect and precious among men (Mark 13:20; Luke 18:7; Rom 8:33; Col 3:12; 2Tim 2:10; 1Pet 1:2; 2:9). God chooses those who choose Him; it is a mutual decision like a boy and girl who decide to get married.

     Many are called but few are chosen. The Greek verbs are harmonious in that tongue: Many are kletos, but few eklektos. The King had sent out servants throughout the land, inviting all to come to the wedding, but many refused to leave their personal pursuits. And even then, some who called themselves guests were found unworthy to attend. Many are called to the truth and grace of the Gospel, but few agree and keep the requirements. Another common word, kaleo, is used similar to kletos in referring to the act of salvation (Rom 8:30; Rom 9:24; 2Tim 1:9). See my note for Mat 20:16 (Titus 1:16).

     The general Protestant exposition of this parable is troubled and strained, being contradictory to their doctrinal ideas of salvation. For clearly, it can only be the man’s fault that he be found naked and unclean. He was called and came to the wedding, but he had not kept his garments clean (Rev 16:15). Commentator Barnes diminishes the warning by suggesting that this was a proverbial expression that Jesus occasionally repeated. He is wrong. Outside of Mat 20:16, the phrase is not found in all of the Scriptures. Poole meanwhile, writes that Jesus Christ is the wedding garment. How can the King in the parable also be the wedding garment? Gill shockingly opines concerning the garment: “by which is meant, not good works, or a holy life and conversation, nor any particular grace of the Spirit, as faith, or charity, or humility, or repentance, or any other, nor the whole work of sanctification, nor the Holy Ghost, but the righteousness of Christ…” Ironside says (correctly) that the wedding garment is a figure of salvation, but then speculates that this man had never put it on. These comments are stunningly contrary to the plain reading of this text and the Scriptures we cited earlier – especially Rev 19:1-10, where the wedding and the robes of the guests are angelically interpreted for us.

15 Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

     Did the Pharisees really believe what they said here? Clearly they were trying to flatter Him into answering foolishly and Jesus saw that immediately (see v18). Yet, I think the Jewish leaders did know that Jesus spoke the Truth. His actions and doctrine simply could not be other than from God (John 3:2). In their hearts, they knew He was honoring God and that they were coveting wealth and authority; they even admitted it in private (John 11:46-48). Of course, Jesus saw right into the Pharisees’ wicked and hypocritical hearts. In the next chapter He exposes their iniquities to all, using some of the harshest words in all of Scripture.

     Neither carest thou for any man. Jesus did not honor the influential and/or educated scholar above any other person (Jam 2:1-5), nor did He avoid saying the truth because it was unpopular and controversial (John 6:67-68). The Herodians were progressive Jews who supported the Roman Empire’s rule in Palestine, while the Pharisees were traditional Jews emphatically opposed to the Romans. What strange allies! Similar alliances against the Truth happen today. Muslims and anti-God liberal activists are one example.

     In the previous chapter, Jesus had humiliated the Pharisees by asking them a simple question which they could not answer without incriminating themselves (Mat 21:25-27). The Jews decided to use Jesus’ own strategy against Him. After careful counsel, they came with a question that, regardless of His answer, could be used against Him. But they failed to account for Jesus’ ability to know their thoughts beforehand! Jesus’ answer was so simple and direct that the Pharisees could not take hold of His words before the people, and they went away marveling at His answer (Luke 20:26).

17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 Shew me the tribute money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and superscription? 21 They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s. 22 When they had heard these words, they marvelled, and left him, and went their way.

     The question that the Pharisees put forth was a two-door trap. If Jesus answered that it was not lawful for the Jews to give tribute to Caesar, they could quickly have Him imprisoned by the Romans for treason and spreading insurrection among the people (Luke 20:20). The Herodians were present to witness Jesus’ words against Herod. On the other hand, if Jesus answered that the Jews should pay the Roman tax, the people would react angrily against Him. He would be thoroughly and publicly discredited, rejected and forgotten. The proud and jealous Jewish population hated nothing more than to pay the Roman tribute.

     Jesus however, came up with a brilliant way to answer their question truthfully without triggering the trap. His quick, confident answer is one of the most astute responses ever given, like unto Solomon asking for a sword to divide the baby in two. The Pharisees metaphorically were rubbing their hands in anticipation, ready to stir up the people if He were to say they should pay the Roman tax; the Herodians waited too, ready to witness His treasonous words. The simple, obvious truth in exhibiting the Roman money was so compelling that the Jews stood there silent, helplessly looking around at one another.

     In the context of the day, Jesus’ answer went to the very root of the matter. The Jews would not accept Roman coin for the Temple tax, nor did the Romans accept payment for their taxes in Jewish coin. The moneychangers in the Temple took advantage of the situation, making exorbitant profits by changing the Roman coins into the Jewish religious money which the Temple donations required. The two systems were separate, one was religious and the other secular. Both were valid. Jesus so clearly demonstrated it that nobody could argue or work up an angry response.

     “Render to Caesar what is due him, and to God what is due Him.” This answer should form the basis for the Christian and paying taxes today. Render to the government what it asks monetarily. Unfortunately, many have found ways to over-turn Jesus’ words here and refuse to pay some or all of the government’s taxes. Various excuses have been put forward, such as the inconsistency in the Christian giving money which will be used in warfare, or for abortions, or for other wicked activities. Yet, the Roman government of Jesus’ day was no less wicked than world governments today. The Roman Empire was highly militaristic and pantheistic. It promoted sinful activities and even executed Christians for public sport. Remarkably though, Christ and the Apostles required the early Christians to respect the Roman government (Rom 13). Render to Caesar his due.

     Others follow a more legalistic path, and take pride in paying more tax than what Caesar asks, typically by not taking lawful deductions. They think it best to err on the side that benefits the government. Is that what Jesus would want? As stewards of God’s possessions, let us not give unto Caesar’s kingdom what would be better used in God’s Kingdom. Good stewards will use His money in His Kingdom, and not give it to governments who will use it against the Gospel. Give what is required to the government in which we are strangers and pilgrims, then give the rest for use in God’s work. The reason we pay taxes is not because we agree with the government’s ideals and goals, but for the sake of an honest and meek witness to those who are without (1Pet 2:13-15; Rom 13:1-8). The parallel passages are in Mark 12:13-17 and Luke 20:20-26.

23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

     A different group of Jews came to put Jesus to trial. The Sadducees were the liberals of the day who did not even believe in life after death (Acts 23:8). They came with a new strategy of proposing an after-death scenario so difficult and confusing that any answer would give rise to even harder questions. Their question requires a basic understanding of the Mosaic laws of inheritance and genealogical succession. Under Joshua, the land of Israel had been allocated to tribes and families in perpetuity. While a property might be “sold,” at the 49-year jubilee it was to be returned to the original owner (Lev 25:8-16). So the same family that Joshua had awarded a particular tract of land would still possess it many centuries later.

     The property laws of Judaism required special treatment in the case of a family who had no heir, for that would result in the land belonging to nobody. So to keep the family lineages and property titles intact, the Law stipulated that if a man were to die without leaving any sons, then the widow’s brother-in-law was to take her in marriage. Her first child was then to be named after her first husband and that son would continue the dead man’s name and inherit his property. The story of Ruth took place on account of these laws. Boaz took Ruth as his wife when a closer kinsman than he refused to marry the Moabitess (Ruth 4:1-10). This was allowed by law, but was viewed very negatively (see Deut 25:5-10).

     Taking these laws in consideration, the Sadducees concocted a wild tale of seven brothers who all had the same woman to wife, each one dying before the woman bore a child. “In the resurrection,” they wondered, “whose wife would she be?” Remember that these people didn’t even believe there would be a resurrection from the dead and might have used this very sketch to illustrate the incompatibility of a bodily resurrection with the Law. It apparently had never crossed their minds that marriage might not even exist in heaven! Yet that is exactly what Jesus teaches. Their whole scenario is suddenly rendered fatally flawed. For good measure, Jesus then demolished the idea that there is no resurrection by citing their own Scriptures! The Sadducees were thoroughly silenced and the multitude was astonished at His doctrine. 

     Ye do err. Jesus made quick work of the Sadducees and also revealed some interesting details of life in heaven. At the resurrection, the power of God will change this present world into an entirely new and different realm – and for eternity. There will be no husbands and wives in that heavenly life, nor will there be families with missing sons and daughters to mourn. There will be no confusing relationships like adoptions and re-marriages. The souls of the redeemed will be like the angels of God in heaven (see 1Cor 15:35-50).

     Will there even be male and female in heaven? Jesus did not directly say. Some say that angels are male because the Scriptures always use the masculine article when referring to them. However, it does not necessarily follow that all angels are male. This passage implies that there is no distinction at all. And Gal 3:28 seems to agree. The parallel passages of this account are found in Mark 12:24-25; Luke 20:34-36.

31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, they were astonished at his doctrine.

     Jesus shows that even the Jews’ ancient Scriptures testify of the resurrection of the dead. He cites the case Moses’ call to lead the children of Israel out of Egypt, when God referred to the long-dead ancestors of Moses in the present tense, indicating that they were living and that He was still their God. If they had really ceased to exist, God would have said, “I was the God of Abraham, Isaac and Jacob.” Since He is God of the living, then Abraham, Isaac and Jacob are alive even though their bodies have decayed into dust. The Sadduceean idea that upon death a man ceases to exist is false. The soul and spirit of a man continue after the body dies, but at the final resurrection these three will be united in a glorified, celestial, incorruptible body.

     Some think the Sadducees accepted only the Pentateuch as inspired and for that reason Jesus used Exodus instead of quoting clearer passages of the resurrection, such as Job 19:26; Gen 15:15; Ps 17:15; Is 26:19; Dan 12:2; 1Sam 2:6. The Pharisees and Sadducees were constantly arguing about the dead rising again  (see Act 23:6-7). Likely then, this question of the Sadducees had probably been contentiously and interminably argued by these two groups in the past. Judging by the response of the scribes (Luke 20:39), Jesus’ answer was a proof that they had never seen or heard before.

34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law?

     The Pharisees, Herodians and the Sadducees had given their best efforts to trip Jesus and each had failed. Stinging from their defeats, these rival Jewish sects gathered together to collectively plot new ways to stump Him and cause the people to be disenchanted with Him. They would be doomed to fail again and again.

     On this occasion, a lawyer, or scholar highly educated in the Old Testament Law (Luke 7:30), tested Jesus by asking which was the greatest commandment in all of the OT Law. The parallel passage in Mark 12:28-34 seems to disconnect this lawyer from the conniving group of Jewish scribes, revealing him as a wiser, more honorable man who recognized Jesus’ superior wisdom. In contrast to the others, this lawyer was asking honestly and in sincerity. Jesus saw into this man’s heart and He kindly pushed him closer to the gate, saying, Thou art not far from the Kingdom of God (Mark 12:34).

37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets.

     The highest rule of life is to love (1Cor 13:13), and that is true in both Testaments. Love God above all else, then love one another; not just by saying the words, but in sincerity, in actual deed and in truth (1John 3:18). Every other commandment in the Scripture has its foundation upon this single principle of living (Mat 7:12; Rom 13:10). After a similar discussion with a different Jewish lawyer, Jesus gave the parable of the Samaritan (see Luke 10:25-29), in which He demonstrated that true love is decisions/actions, not feelings/emotions. And the account of the rich young ruler finishes with the same principle of love as the highest end of the Law (see note Mat 19:21).

     Jesus recited the Law in support of the Greatest Commandment (Deut 6:5; 10:12; Lev 19:18). He did not quote the table of Ten Commandments, although these also fall naturally into the two categories of Love. The first four commandments speak of loving God and the last six are rules for loving one’s fellow man (see note at Mat 12:8).

     Love God without measure, with all the heart, soul, mind…and strength (see parallel passage in Mark 12:28-34). These four might be made to correlate with the three parts of Man and be beneficially studied, yet be careful to retain the important general thought: love God entirely and with your whole being. In the Scriptures, the heart is a spiritual organ which contains the thoughts, motives and desires of a person’s innermost being (Pro 4:23). Where your treasure is, there will your heart be also (Mat 6:21). To love God with the heart means to honestly love Him, out of sincere and deep affection, reverence and honor, as opposed to robotically out of duty.

     The soul is your inner being or personality, the emotions, intellect and character of a person; the real essence of You. To love God with all your soul is to love Him unfeignedly (2Cor 6:6); purely and fervently (1Pet 1:22). To love God with the mind is to love by choosing Him over Self, by logical discernment, in seeking the very Truth. In order for this to happen, the natural mind must be transformed by the power of God (Rom 12:2). Finally, to love God with all one’s might is to determine to love Him in spite of cost, in very action and in keeping His commands (1John 5:3); not just hearing His words, but doing them (James 2:15-16). It is consciously denying one’s own wishes and desires in order to do the will of our Master.

     The above grouping is not static, for the tripartite nature of Man (spirit, soul, body) is a mystery we shall never understand in this life. God alone can correctly divide them (Heb 4:12; Ps 84:2). In fact, the three parts of Man might be compared to three beings just as God is three Persons in one. Thus, the body, soul and spirit are each capable of praise (Is 61:10; Luke 1:47; Ps 63:5), of intelligent thought, of desire and choice. Nevertheless, each specialize in particular areas even as the three Beings of Trinity. In general terms then, we might say that the soul is to love God consciously and voluntarily and the spirit should love Him honestly and reverently. And the body is called to love God by choice and action.

41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

     Here Jesus stumps the top experts of the scribes and Pharisees by asking them to explain a Davidic prophecy which intimates that the Messiah would be God incarnate. The Jews so firmly believed that the Messiah would be in the lineage of David that they commonly called Him, the son of David (Mat 9:27; 12:23; 15:22; 20:30; 21:9). While that title is never so found in the Old Testament, they were correct. For prophecies such as 2Sam 7:12-13 clearly depict the Messiah as a descendant of David. Why then did David call Messiah his Lord? Here are his exact words: Jehovah said unto my Adonai, sit at My right hand until I make Your enemies Your footstool (Ps 110:1). Jehovah and Adonai are common Hebrew titles for God (Ps 8:9), so David was saying that the Messiah would be God (Is 9:6). Incidentally, that was the stated reason the Jews sought to kill Jesus: Thou, being a man, makest thyself God (John 10:33).

     The Hebrew word Adonai means Master or Lord, as in Joshua 3:11, the ark of the covenant of the Adonai of all the earth. Yet it is not exclusively a title of deity, for it sometimes refers to human leaders. Another commonly-cited Messianic prophecy named the coming Messiah as Adonai: and the Adonai, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith Jehovah of hosts.

     The Jews of course, thought the Messiah would be a powerful king and leader who would deliver the nation from the Romans, but they did not believe He would be God incarnate, as this Psalm indicates. In citing it, Jesus backed the Jewish leaders into an impossible corner, for they surely saw that to acknowledge David’s prophetic words would be to acknowledge that Jesus of Nazareth was the Messiah. After all, His stated claim was that He was the Son of God come down from heaven (John 10:36; 6:38). And the Gospels bear witness of His actions which powerfully confirm that statement.

     Even today there are religious people who, like the Jews, cannot accept that Jesus Christ is God by nature. These “Arians” claim that in saying Adonai, David meant nothing more than that the Messiah would be his human superior. Why then didn’t the Pharisees bring forth that argument? Such an easy answer, yet the lawyers and experts of the Old Testament Scriptures were not able to answer Him a word. The fact is, the Jewish scholars knew that David’s language meant the Messiah would be God, but didn’t understand it. The Hebrew Scriptures had been translated into Greek as the Septuagint, the primary Scriptures of that day, and its version of Ps 110:1 is: The Lord (Kurios) said to my Lord (Kurios)… No wonder they could not answer. This is no inference, but bare, direct words – two persons, both the Lord. Present-day Arians should be embarrassed to use an argument that even the Jews knew could not stand before the court of truth nor in public opinion! They are literally standing with the Pharisees and arguing against Jesus Christ.

     Jesus’ question to the Jews continues to ring through the halls of time, “David calls the Messiah his LORD; how can Messiah then be David’s son?” Only Jesus the Nazarene can fit this amazing prophetic detail! He was born a human being in the lineage of King David, but in reality HE WAS AND IS GOD. This particular prophecy is found 5 more times in the NT (Mark 12:36; Luke 20:42; Acts 2:34; Heb 1:13). Note that just as Exodus 3:6 showed Abraham to be alive (see Mat 22:32), so does Ps 110:1 show the pre-existence of the Messiah. The parallel passages are in Mark 12:35-37; Luke 20:21-24.

1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

     The Gospels seem to vary a little in the sequence of events in this last week of time that Jesus spent on earth. One reason for that is due to details included in one account but omitted in another. And sometimes a writer will group several events topically while the other eye-witness relates the actual time-sequence. For instance, reading Mark’s account will show that the cursing of the fig tree had two episodes on consecutive days, while Matthew condenses it into one account. Only John mentions that Jesus was taken before Annas and then Caiaphas, while only Luke mentions that He appeared twice before Pilate with an appearance before Herod in between. In spite of the difficulties and disregarding the minor importance, here is my reconstruction of the apparent succession of events:

1. On Monday, the 10th Nisan A.D 33 (Mat 2:1; Luke 3:23), Jesus enters Jerusalem riding upon a donkey and is greeted by a hail of hosannas and palm branches (Mat 21:1-11; Mark 11:1-10; Luke 19:28-40; John 12:12-16). According to John, He had arrived in Bethany the day before and spent the night there, and Mary had anointed His feet and head (Mat 26:6-13; John 12:1-11). The 10th of the month Nisan was the day that the Passover lamb was to be separated from the flock and observed carefully for 4 days to assure its adequacy to be the sacrifice victim (Ex 12:3).
2. Jesus spends the day teaching the people, sparring with the scribes and Pharisees and viewing the scenes at the temple. He then leaves the city to sleep on the Mount of Olives in Bethany (Mark 11:11; Luke 21:37).
3. Tuesday morning, 11th Nisan, Jesus re-enters Jerusalem, cursing the barren fig tree on the way (Mark 11:12-14). He enters the temple area and casts out the money changers. The scribes and Pharisees try to destroy Him, but cannot withstand His doctrine (Mat 21:12-16; Mark 11:15-18; Luke 19:45-48). Then He leaves the city again for the night (Mat 21:17; Mark 11:19).
4. Wednesday morning, 12th Nisan, the disciples note during their walk back to Jerusalem that the fig tree Jesus had cursed the previous day was withered away (Mat 21:18-20; Mark 11:20-21). Again Jesus goes to the temple and faultlessly answers the criticisms and traps of the Jewish priests (John 12:16-50; Luke 20), who are incited to even higher determinations to have Him killed (Mat 26:3-5; Luke 19:47-48). Jesus and the disciples leave the city again to spend the night in Bethany.
5. Thursday, 13th Nisan. Upon entering Jerusalem, the disciples find and prepare a room in which the group have planned to eat the Passover. Probably that includes buying and preparing the bitter herbs and unleavened bread, and searching carefully to remove any leaven from the house according to the Jewish customs (Mat 26:17-19; Mark 14:12-16; Luke 22:7-13).
6. This same evening in Jerusalem, Jesus holds a special Passover meal with His disciples one day before the regular Passover (see note Mat 26:17). At this meeting, He institutes the ordinances of Communion and Feetwashing. Judas leaves the feast and goes out to betray Him (Mat 26:17-29; Mark 14:17-25; Luke 22:14-21; John 13:1-30).
7. Later that evening and according to His custom, they leave Jerusalem for the night. Jesus enters the Mount of Olives and goes into the Garden of Gethsemane with His three closest disciples to pray (Mat 26:30-46; Mark 14:26-42; Luke 22:39-46; John 18:1).
8. His prayer is interrupted around midnight, when Judas Iscariot comes with a band of Jews to arrest Jesus (Mat 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-15).
9. Peter and another disciple secretly follow the arresting officers of Jesus, first to the house of Annas and then to Caiaphas’ house where the Sanhedrin is gathered. It is about 3:00 AM (Mat 26:57-75; Mark 14:53-72; Luke 22:54-71; John 18:12-28).
10. As the day dawns on Friday, the 14th Nisan, Jesus is taken from the secret, unlawful court of Caiaphas to Pontius Pilate, the Roman governor. Pilate perceives that the Jewish rulers and elders are jealous of Jesus and he does not want to sentence an innocent man (Mat 27:1-14; Mark 15:1-5; Luke 23:1-5; John 18:28-40).
11. In the course of the interrogation, Pilate learns that Jesus is a Galilean and sees a way out. He sends Jesus to Herod, the ruler of Galilee. But Jesus refuses to answer Herod’s questioning and after his court mocks and ridicules Him, Herod sends Jesus back to Pilate (Luke 23:6-12).
12. Pilate tries everything to release Jesus. He has him publically scourged and then cruelly mocked and humiliated. The Jews are unfazed. “Crucify Him,” they begin to chant. Finally the pressure is too much and Pilate condemns Jesus to be crucified. It is about 9:00AM (Mat 27:15-31; Mark 15:6-20; Luke 23:13-25; John 19:1-16).
13. A huge crowd of Jews follow the Roman soldiers as they march out of Jerusalem to the nearby hill of Golgotha. The soldiers badly mistreat Him and then nail Him to a wooden cross, between two thieves who were also crucified that day. It is about 12:00AM (Mat 27:31-56; Mark 15:20-41; Luke 23:26-49; John 19:16-30). 
14. At the exact time of the slaying of the annual Passover lamb, Jesus gives up His spirit to His Father. There is an earthquake and a strange darkness when the Son of God dies. It is about 3:00AM (Mat 27:45-50; Mark 15:34-39; Luke 23:44-47; John 19:28-30).
15. That same evening, the day before the Sabbath, Joseph of Arimathea takes the body of Jesus and lays it in his own prepared grave (Mat 27:57-60; Mark 15:42-47; Luke 23:50-53; John 19:31-42).
16. The next day is Saturday the 15th of Nisan, the normal Jewish Sabbath day which officially began at sundown. Jesus had been hastily buried the day before so that work would not be performed on this day (John 19:42). The 15th Nisan was a holy festival day, a special sabbath on the Jewish calendar. When a special feast-day convocation (seven per year, Lev 23:1-44) fell on the same day as the regular sabbath, it was called a high day (John 19:31). The faithful women rested this day (Mark 16:1; Luke 23:54-56) while the wicked Jewish leaders went to Pilate and asked for a guard to be placed at the sepulchre (Mat 27:62-66).
17. Sunday, the 16th Nisan. As the first glow of sun begins to light the eastern sky, Jesus rises from the dead (Mat 28:1; Mark 16:9; Luke 24:1; John 20:1). He had spent three days and three nights in evil hands: Thursday night in Gethsemane’s terrible trial and betrayal, plus Friday and Saturday night in the grave; in days, it was on Friday that He died, plus Saturday and Sunday in the grave. At the earliest possible hour that the three days and nights could be fulfilled, Jesus was raised from the dead. Part of a day or night counts for a whole, so Jesus was three days and three nights in the heart of the earth (Mat 12:40).
18. Very early on Sunday morning, Mary Magdalene, Mary the mother of James, Joanna and other women, meet at the sepulchre to anoint His body. They find that the stone has been rolled away and the tomb is empty. Mary Magdalene leaves the other women at the tomb and runs to tell His disciples that His body is missing from the grave (Mat 28:1; Mark 16:2; Luke 24:1; John 20:1).
19. An angel tells the women who had remained at the grave that Jesus had risen from the dead. The women return to Jerusalem to report the news to the disciples (Mat 28:1-8; Mark 16:1-8; Luke 24:1-3). They do not know that Mary has already told Peter and John, nor do they meet them on the way back.
20. Peter and John run to the tomb to verify Mary’s report. They find the tomb empty and the grave clothes scattered about. They go back and discuss with the other disciples what it all means (Luke 24:12; John 20:2-10).
21. Two of the disciples leave for Emmaus, where they will later meet Jesus as they walk (Luke 24:13-32).
22. Mary Magdalene returns to the tomb, where she becomes the first to see Jesus (Mark 6:16). She runs back and tells the disciples that she has seen the Lord, but they do not believe her (John 20:11-18).
23. The other women arrive back at the tomb, where they also meet the two angels announcing Jesus’ resurrection. They run to the disciples with the news and Jesus appears to them on the way (Luke 24:4-9).
24. The two disciples who had left for Emmaus return to Jerusalem with the report that they had seen Jesus, but discover that others had already seen Him. Suddenly Jesus appears to all of them for the first time (Luke 24:33-36; John 20:19).

2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

     Each of the four Gospels record this joyful event which marks Jesus entering Jerusalem for the last week of His life on earth (Mark 11:1-11; Luke 19:28-40; John 12:12-15). We call it the “triumphal entry,” yet in just a few days He would be killed by this very nation. Nevertheless, the importance of this event is confirmed by a remarkable string of prophecies that it fulfills. Centuries before the Law was given, the patriarch Israel prophesied on his deathbed: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be. Binding His foal unto the vine, and His ass’s colt unto the choice vine; He washed His garments in wine, and His clothes in the blood of grapes: His eyes shall be red with wine, and His teeth white with milk (Gen 49:10-12). Consider the details of this amazing prediction of the Spirit.

• While the northern kingdom of Israel with its 10 tribes was defeated and assimilated into the surrounding nations, Judah survived until Messiah came.
• The sceptre refers to the royal line of David which also ended with the Messiah.
• The gathering of nations unto Christ (the LXX has ethnos, or Gentiles) was a closely guarded mystery until this momentous historical event.
• This is the first time the word Shiloh appears in the Scriptures and we wonder how it came to the dying patriarch. The word means “peace” or “rest,” – if, as many believe, it is derived from the same family of words as “Salem” and “Shaloam.” Some however, see a relation to “Siloam” (Sent), and others to “the Seed.” Regardless of the word’s meaning, both Christians and Jews believe that Shiloh is a title of the Messiah, the Prince of Peace (Is 9:6).
• The description of Shiloh’s vine, foal and colt speak of prosperity, peace and blessing, whereof there are many applications to the New Covenant people. This part of the prophecy was repeated centuries later by the prophet Zechariah (see below).
• The blood of grapes corresponds in singular fashion with the death of Jesus Christ (Is 63:3). Justin Martyr, writing in explication of this prophecy, thought that the garments and wine figuratively describe the blood of Christ washing away the sins of mankind.
• The reference to Shiloh drinking wine and milk predicts His humanity. Although the divine Son of God, He took upon Him the form of Mankind.     

     Centuries after the death of the patriarch Israel, the Spirit spoke again concerning this prophecy: Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem: behold thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zech 9:9). The correspondences between these two prophecies are not coincidental. And the symbolism of King Jesus coming into His Kingdom riding a donkey and hailed with palms is so appropriate. Earthly kings arrive in chariots and warriors prance around on their warhorses. What man of power chooses to ride a plain and humble donkey? Only a King of a different sort, a King of the peaceable kingdom of heaven. Jesus came into Jerusalem just as the prophets had pictured Him: meek…just, and having salvation…His reward is with Him (Is 62:11).

     His appearance at the end of the age however, paints a stark contrast. For then He comes astride a powerful warhorse, in awful retribution and righteous judgment of the nations, treading the winepress of the fierceness and wrath of Almighty God (Rev 19:11-16).

     By His exact instructions to the disciples for finding the colt, Jesus shows that He was working out this event to correspond with the ancient prophecies concerning Him. The disciples would not understand that until after His death (John 12:16), but simply did as He commanded. Mark and Luke explain that the owners of the colt did not release the colt until they heard that Jesus wished to use it. Surely His teaching and amazing miracles coupled with the recent raising of Lazarus from the dead had spread His fame throughout Israel. Many came to the feast looking for Him (John 12:18-21), eager to see new miracles and hear more of His teaching (John 11:55-56).

6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

    Upon hearing that Jesus was approaching Jerusalem, a large group of disciples went forth to meet Him. The two multitudes met, Jesus with His disciples approaching from Bethany, while coming from Jerusalem were the excited multitude who had been anxiously awaiting His arrival. Together they formed a great and joyous company that ended its journey at the temple of God (Mat 21:12), where Jesus cast out the evil-doers within it and then exited the city to return to Bethany (Mount Olivet) for the night. This He did every night until His betrayal.  

     While the Gospel writers show that the coming of Jesus into Jerusalem fulfilled Messianic prophecies, we also see a distinct parallel to His Second Coming. Jesus coming to Jerusalem, at the descent of the Mount of Olives (Luke 19:37), the two multitudes of believers meeting (1Tes 4:14-17), the hosannas, palms, and praises at His appearing (Rev 7:9-17), His coming to the Temple of God, its subsequent cleansing from all things that offend (Mat 13:41; 25:30-34; Rev 11:1-2), and their return to quiet Bethany (Mat 21:17) all accurately pre-figure Christ’s coming at the end of the Gospel Age.

     Hosanna to the Son of David. The word Hosanna occurs nowhere else in the Scriptures outside of Jesus’ triumphant entry into Jerusalem. It comes from the Hebrew word for save, or salvation, which is a centerpiece of Zechariah’s prophecy of this event: Shout, O daughter of Jerusalem, behold thy King cometh unto thee: He is just, and having salvation (Zec 9:9). Note the parallels between Jesus entering Jerusalem and David proclaiming Solomon to be king in Israel (1Kings 1:38-40). But this Son of David will reign an eternal King!

     Blessed is He that cometh in the name of the Lord.  The peoples’ shout is found also in a great Messianic Psalm (Ps 118:22-26), which Jesus repeats in Mat 23:39, evidently in connection to His Second Coming. This great multitude was made up of true disciples, onlookers and not a few critical Pharisees (Luke 19:37-39). The branches of palm (John 12:13) are emblematic of victory, freedom and joy.

     Perhaps the multitude came each day to greet Christ as He entered Jerusalem during His last week on earth. That would explain the growing exasperation of the Pharisees: Behold, the whole world is gone after Him (John 12:19). Jesus was accustomed to leaving Jerusalem at evening and spending the night outside the gates Each morning He would return for the day. This continued for four days, Monday through Thursday. If the multitude went to greet Him on Friday morning, they would have been absolutely stunned and shocked to see Him approaching them from the other direction, beaten, bloodied and carrying His cross to be crucified (Luke 23:25-28).

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

     According to many scholars, it was now three and one-half years since John the Baptist had announced the arrival of Jesus the Nazarene as the Messiah (see note John 2:14). Among the people, He had become (as even today) cause for great contention and controversy. The Gospel of John describes the thoughts and imaginations of the various Jewish groups during these last few days (John 10:19-21; 12:37-43).

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

     By Mark’s account, it appears this took place the day following Jesus’ triumphant entry into Jerusalem (Mark 11:15), although that discrepancy disappears if Jesus was met by the joyful crowd each morning of His last week (see note on v9). As we noted earlier however, Matthew writes with precedence to topic rather than to chronology (Mat 10:5). The gospel of John, meanwhile, relates that Jesus drove out the temple merchants shortly after His baptism at the beginning of His ministry (John 2:14-17). While some think John records the same account out of sequence, it is more likely that Jesus cleansed the Temple twice, once at the beginning of His ministry and once at the end. The statements and events surrounding John’s record of that event are very different from the other Gospels.

     These merchants were not in the actual temple sanctuary, but in the outer courts. Two Greek words have been translated “temple” in English. Naos refers to the sanctuary with the Holy Place and the Holy of Holies, while hieron refers to the greater temple complex which included the Court of Women and the Court of the Gentiles.

     God had designed the temple as a place to worship Him in holiness and fear, but the Jews had corrupted it into a huge profit-making center. Jews came from far and wide to offer sacrifices in the holy city of Jerusalem and the temple had become a marketplace where foreign currency was exchanged and animals for sacrifices were sold. It must have been a loud and chaotic scene, quite different from the first temple, which was built without the sound of a hammer.

     The picture of a single Man, inexperienced in physical combat and apparently unarmed, intimidating into flight a couple hundred men is more than remarkable. In fact, it would be a preposterous tale if it were any other person but the Son of God. The authority and power in His face was fearful (Rev 20:11), and nobody even thought to resist. His word could drive demons from the possessed and stop the winds of nature in their course; He needed nothing more in this situation.

     Some Christians use this event to justify acting in righteous violence, but we ask: did the Jewish mob flee from a violent man, or from an authoritative visage? (see our note for John 2:14). When the band of soldiers came to arrest Him in the garden, they fell to the ground at His voice (John 18:5-6), and when the officers of the chief priests were sent to arrest Him they were powerless to do so (John 7:45-46). Instead of seeing Jesus acting in violence, I see Him acting in the power of the Spirit. He did not wield a sword, nor did He inflict harm or kill; but He did brandish a whip and speak against their uncleanness in His temple. The parallel accounts are in Mark 11:15-18; Luke 19:45-46. See also Neh 13:8-9.

13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

     Jesus’ words join two OT Scriptures: Mine house shall be called an house of prayer for all people (Is 56:7), and, Is this house, which is called by My name, become a den of robbers in your eyes? (Jer 7:11). The Jews had turned the sacred place, intended for worship and prayer, into a money-making mall of merchandise. True, the Law required doves, lambs, half-shekels, etc for the temple offerings, but the markets should be kept outside of God’s temple. May we remember this in worship services today.

14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.

     The bitterness and hardness of heart displayed by the religious elites in Jerusalem is truly astounding. The blind and lame were healed! The temple was cleansed and purified! Praises to God were wafting on the air! But when the chief priests and scribes saw the wonderful things that He did, and the children crying in the temple…they were sore displeased. Only a cold, blackened heart could be outraged and offended at such a time! Will it be so when Jesus returns at the end of the age? Will the religious elite recognize the signs of the coming Christ, or will they be displeased at some shocking and “irreverent” display? According to the prophecies of Mat 24, they will be greatly offended.

     Jesus quotes Psalms 8:2 to still the indignant Pharisees, and then left Jerusalem for the Mount of Olives.

18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

     The cursing/withering of the fig tree is an episode rooted in prophecy which unfolds in a similar manner to His triumphal entry, when Jesus created a series of events that confirm the Prophets of old. The withering of the fig tree is a prophecy in action which intends to demonstrate the great moral decadence of the Jewish nation and its subsequent rejection by God. The two parables which follow, spoken to the chief priests and Pharisees, address the same theme. The Kingdom was ready to be taken from the Jews and given to a nation that would bring forth fruit (Mat 21:43). Actually, Jesus had spoken a parable earlier in His ministry using the very same story and symbolism (Luke 13:6-9).

     Those who advocate for the Jews to return to prominence in God’s Kingdom are going to struggle mightily interpreting this passage! Let no fruit grow on thee henceforward forever.This has certainly been true of the Jews as a people group. They have gone from bad to worse! Today, Jews are almost always found at the very sorriest end of society; they are largely atheistic. See my note for Rom 11:28. 

     Unfortunately, some have made this episode to be a vindictive expression of Jesus’ humanity, thinking that He was so disappointed at not finding figs that He angrily cursed the tree. What a foolish idea! If Jesus was powerful enough to make the fig tree wither, than He was also powerful enough to make it produce figs, or to know that it had no figs without walking over to find out. Clearly Jesus had a purpose for cursing the fig tree that had nothing to do with hunger. While it was not the time for figs, this tree was so green with leaves that it appeared that it should have had fruit (Mark 11:13).

21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

     Is it possible for a MAN to have this amount of faith? To my knowledge, no man has ever moved a mountain by speaking the word. If ye have faith, and doubt not. Earlier, when the disciples were unable to cast out a demon, Jesus said their inability was due to a lack of faith (Mat 17:19-20). Faith healers use this point when a person is not healed, “He/she didn’t have enough faith, he didn’t really believe he was going to be healed.” I attended a funeral where some well-meaning Christians were absolutely convinced that God was going to heal the deceased. When it didn’t happen, their faith in God was severely shaken.

     How do we reconcile Jesus’ words that all things are possible to him that believeth (Mark 9:23) with the historical fact that many things, like moving a mountain, have never been done? Maybe the problem lies in misunderstanding the meaning of faith. A careful reading of this account and the disciples’ failed attempt to cast out the demon intimates that faith is not simply the inner conviction that a miracle will take place. The disciples had cast out demons earlier, and surely they did not doubt their ability to cast the demon out of the deaf/dumb boy. They were surprised and stumped when they failed.

     Authentic faith is a five-faceted jewel that is not quickly formed, but is forged over time in the furnace of trials and experience (see note Mat 14:31). The Bible says that the amount of faith varies by individual (Rom 12:6) and that the prayer of faith will heal the sick (James 5:15), but notably, when the Apostles said unto the Lord, Increase our faith, He answered with a parable about obedience (Luke 17:5-10).

     Whatsoever ye ask in prayer, believing, ye shall receive. This believing is stressed again in various passages (James 1:6-7; Mark 11:23), but on some occasions God answers even the feeblest, desperate prayer! According to other Scriptures, petitioners must ask according to His will (1John 5:14) and keep His commandments (1John 3:22) if they expect to receive their requests.

     Some take verses that do not state these conditions and demand that God unconditionally answer their prayers! Ask and it shall be given you; seek and ye shall find (Mat 7:7). That’s it, nothing said about asking in the will of God or obeying His commandments. But such people are asking amiss (James 4:3). God’s power is clearly sufficient and available to remove mountains into the sea, but is it His will that it be done? As the Apostle Paul said, All things are lawful unto me, but all things are not expedient (1Cor 6:12). We are sometimes mystified by unanswered prayers because we are sure that it would be God’s will, yet remember that we do not see what God sees, nor do we know what God knows. See note on Mat 17:21; John 14:13.

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

     The chief priests and elders of Israel were concerned about Jesus’ growing power and influence – not to shield the people from possible deception, but to protect their own authority and leadership. Their authority was based in God’s Law and mandate to Israel, which Jesus was challenging (in their view). And they were sure they could win that argument before the people. Jesus, of course, did not even let them argue their case.

     If the Jewish leaders had stopped to consider and honestly answer their question, great and positive changes in Judaism would have occurred. But they were not interested in the Truth, they wanted just one thing: to stamp out Jesus’ popularity and re-take the hearts of the people. This they would do at all costs, even if it meant murder. First though, they would try to destroy Him with their “superior” knowledge of the Scriptures and high intellect. The next chapters relate the scribes and Pharisees’ attempts to denigrate Jesus by entangling Him in speech (Mat 22:15) and so lower His high and growing reputation. In this they failed miserably and spectacularly, such that they were the ones exposed as ignorant, weak imposters. Meanwhile, and before the eyes and ears of all, Jesus’ authority and spiritual acumen grew by convincing signs and incontrovertible doctrine. The parallel passages are in Mark 11:27-33; Luke 20:1-8.

25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

     One reason Jesus avoided to answer the Pharisees’ question is because He knew they were looking for a way to silence Him and evict Him from the temple. They would charge Him with blasphemy if He were to answer truthfully that He was acting upon His own authority which was also God’s authority. Jesus’ counter-question cut off their strategically planned trap at its base – their best-laid plans were turned against them such that they fell into their own snare (Ps 9:15-16). Instead of incriminating before the people, they were forced to say that they didn’t know if John the Baptist’s ministry was heaven-inspired or not. Their embarrassing non-answer allowed Jesus to continue teaching and healing in the temple. They had not a single reason to stop Him and they feared the people. Herod had also feared the people concerning John (Mat 14:5).

     The jealous Pharisees showed their selfish motivations by an artful, evasive and politically astute answer which imitates the strategy of hypocritical religious leaders down to the present day. Their first thought is not to give a truthful answer, but to analyze the effects of their response and then word it carefully to step around any pitfalls with reputation-damaging repercussions. It is downright amusing to see how Jesus took the wise in their own craftiness (Job 5:13; 1Cor 3:19).

     Jesus did not share the Gospel to those who were not seeking, nor to those who were overtly antagonistic to the Truth. He explained why in Mat 13:10-13. How should Christians understand and apply that fact in testimony? It is a fair question. See also Mat 7:6.

28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

     While the Pharisees stood there confounded and exasperated at how He had wiggled out of their carefully-laid trap, Jesus took advantage of their sudden void of silence. He narrated several parables that illustrated the grave rebellion and wickedness of the Jewish leaders and for good measure, He gave answer to His own question concerning the authority of John the Baptist! Then He strictly condemned the Pharisees for not believing in Him. They had to take it all in silence (v32).

     The parable of the two disobedient sons illustrates the importance of doing the will of God. To say you are doing His will when you are not is blatant disobedience! On the other hand, he who is disobedient but then repents is obedient. Many today profess to believe in Christ, even while they ignore His will and neglect to follow His teaching (Eze 33:31). In my youth, it was popular in America to profess being a Christian. And amazingly, due to the false teaching of the many churches, anyone could say he was a Christian without fear of being thought ridiculous! From long-haired hippies and rock-stars to your local beer-guzzling, non-church going villager, being a Christian was an honorable profession.

     Many churches are ignorant of true self-denial, of doing the will of Christ, of keeping His commandments, of discipline and correction. They are with the Pharisees, professing to do God’s will when actually they are simply following their own way. Meanwhile they reject any “John the Baptist” who might dare to warn them of their hypocrisy. Like the Pharisees, they invent new theologies and “interpretations” that allow them to live as they please. They are fooling only themselves, and that for just a short time. In the day that the secrets of men are revealed, their foolishness will become evident to all (Rom 2:16). It is not the ignorantly wicked that will occupy the lowest regions of hell, but those who knew God’s will but did it not (Luke 12:47-48). They are like the foolish man who built his house upon the sand (Mat 7:24-27).

     The publicans and harlots entered into the Kingdom because they believed John and repented, but the scribes and Pharisees repented not, even after seeing the changed lives wrought in those sinners. That is the thought in these verses. The religious elite were privileged to witness a double proof of the authenticity of John and Jesus’ ministries. First, the authority and power of their message was surpassingly strong. Second the spiritual betterment and fervor of the lower social classes evidenced its truthfulness and divine provenance.

33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son.38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

     This parable was spoken to illustrate the Jewish leaders’ historical antagonism and rebellion against God and His people. The householder is God and the vineyard is His great work on earth. These are the same symbols we saw in the Parable of the Vineyard of the previous chapter (Mat 20:1-15). The husbandmen are the Jewish leaders, and the servants are the prophets and righteous men of God. The lord’s son is Christ, and the wicked men are the jealous Jewish priests who conspired to kill Him.

     The parable is based upon a similar one leveled against the Jewish people centuries earlier (Is 5:1-7). God had greatly favored the nation of Israel. He had hedged it…digged a winepress, and built a tower. In the words of Isaiah, What could have been done more to My vineyard, that I have not done in it? Sadly though, year after year the husbandmen robbed the fruit of the Lord’s vineyard and mistreated the servants He sent them (Luke 13:34). During some eras of the Old Testament, to be a prophet of the Lord meant almost certain death. Finally, God sent His own Son to the rebellious house of Israel, but they caught…cast out…and slew Him. 

     Later, Jesus directly identified the scribes and Pharisees listening to His words as the target of these parables. Their ancestors had killed the prophets of old and the present batch would kill and crucify even more prophets, wise men, and scribes (Mat 23:29-38). See the parallel passages in Mark 12:1-12; Luke 20:9-19. Is there a secondary parallel here to Christians at the close of the New Covenant? See note on the preceding parable (Mat 21:28-32).

42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?

     Jesus cited this Scripture to correlate with the foregoing parable concerning the rejected Stone which became the head. In the parable, the Lord sent His one Son, His wellbeloved (Mark 12:6; Luke 20:13), whom the workers rejected. That same Son, despised, rejected and killed by the builders (the chief priests and Pharisees), would become the head of the corner. This imagery is expanded in 1Peter 2:4-9 (see also 1Cor 3:11; Eph 2:20-21).

     The quotation is from Psalms 118:22-23, the same Messianic Psalm that the multitudes had quoted earlier in this chapter (cf Ps 118:25-26; Mat 21:9). Isaiah had prophesied of the coming Messiah – a precious cornerstone, a sure foundation (Is 28:16), but He would also be a stone of stumbling and a rock of offence (Is 8:14-15; Rom 9:33). The whole plan and execution of these events was the Lord’s doing, and it should have been marvellous to the eyes of the Jewish leaders.

43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

     David had written about the Stone during the perilous days of his persecution by Saul, whose kingdom was taken away and given to a neighbor that was better than he (1Sam 15:28). Evidently the scribes and Pharisees understood that Jesus was comparing them to the wicked Saul, for they were filled with wrath and tried to lay hands on Him, but as David had done on numerous occasions, Jesus escaped out of their hands.

     The nation and tribe that does the will of God will receive His favor and blessing. Israel had been granted long years to demonstrate that she loved God’s covenant. Instead, her fruit showed that she did not. Now God would turn to other nations. How many church-goers today, if brought before a court to determine whether they are truly Christians would find that their lives do not show evidence of their faith! Someday a heavenly court will convene and an all-righteous, all-knowing Judge will try these very cases, but with eternal consequences.

44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

     The stone is Jesus Christ (Deut 32:4). We must fall upon Him requesting forgiveness and mercy, or else He will fall upon us in justice and punishment – which it will be is up to you! God has given you this life to decide, just as He gave the Pharisees this time and these evidences to choose to believe or reject His message.

     When Moses was leading the children of Israel through the wilderness, God commanded him to strike the rock at Horeb to bring forth water (Ex 17:6). Later, God told him to speak to the rock, but instead, Moses struck it again (Num 20:8-12). Jesus was smitten only once, and Moses’ actions marred the types that God had designed. Due to his disobedience Moses was not permitted to enter the promised land with the rest of the Israelites. The punishment seems more than the crime, but the account does illustrate God’s perfect design in the types and shadows of the OT.

45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

     They couldn’t arrest Him because the people took Him to be a prophet. Actually, they had earlier sent men to arrest Him, but they came back emptyhanded and excused themselves saying, Never man spake like this Man (John 7:46). Now, cut to the heart, the scribes and Pharisees that same hour sought to lay hands on Him (Luke 20:19) but failed once again. Greatly offended and enraged, they went home to plot out new ways to twist His words to their profit (Luke 20:20).

1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.

     The parables of Jesus teach spiritual truths by analogy and illustration that often requires diligent study to understand. Our physical minds readily grasp the picture of a landowner making contracts with laborers to work in his vineyard, but the real significance of the story requires a mind that is seeking God’s truth and a heart that is willing to dig into the Holy Scriptures (see note Mat 13:3). This parable shows aspects of God’s will and purpose for the creatures of His creation. It is found only in the book of Matthew, but the vineyard as a figure of God’s kingdom occurs also in Luke 20:9-16 and John 15:1-8.

     The chief lesson in the Parable of the Vineyard is that the gift of salvation is available at every stage of life, yet man must accept the requisites in order to receive it. He must positively respond to God’s call, Go ye also into the Vineyard. The call sounds loudest in the early years of life and blessed are those who respond. Yet God continues to call during a man’s life, even unto his last hour. Five times – at the first, third, sixth, ninth and eleventh hours – the call sounded forth. In Bible numerology, five is the number of God’s grace extended to man. And for every laborer who responded, regardless of the hour, the same gift of salvation was given.

     While this parable gives much hope for salvation even in the later years of life, it does not necessarily recognize a death-bed conversion of the chronic rejecter of God’s calls. For that condition, the parable would show the same man being called at the five hours. There are stories of men who live for self and reject the Gospel all their lives and yet at death’s door, when meaningful work is no longer possible, they turn to Him. Such men are certainly presuming upon God’s grace. The parable does speak to length of service. Sometimes young lives are cut short before they have much time to serve God, or maybe a child dies before even reaching the age of accountability. Will they receive a lessor share of eternal life? No, They will receive the same gift of salvation that the old Christian does.

     We can infer another point from this parable, which is that heavenly rewards are not directly based upon one’s length of service. Some laborers worked 12 hours and some only an hour, but all received the same payment (which actually corresponds to the gift of eternal life, not heavenly rewards). Nevertheless, quality of Faith seems to be the primary criterion for heavenly rewards, a point Paul makes in 1Cor 3:11-15 (also Mat 25:14-30). By Faith, we mean its mature, five-part expression: Knowledge, Believing, Accepting, Doing and Persevering (see note for Mat 14:31). In the physical world, medals are awarded to those who have labored hard and showed superior skills. So it will be in the world to come. Together, everyone will experience the joys of heaven, but some will more greatly joy in its glories because they invested more in developing the communion with God that He so deeply desires. That was the reason He created the world in the beginning. These are the ones whose Faith has been tested and proven; they will come forth as gold.

     Bracketing this parable are two similar statements which help reinforce its meaning. Preceding is Jesus’ comment regarding the final judgment and giving of rewards: Many that are first shall be last; and the last shall be first (Mat 19:30). The parable closes with: So the last shall be first and the first last: for many be called, but few chosen (Mat 20:16). In leading up to this parable, Jesus told the disciples that personal acts of sacrifice for the sake of His name would receive a hundredfold reward (Mat 19:29). However, the parable shows that simply serving God for a long time does not automatically exalt that person over someone who has not. And that is true to life experience, for some who have died young have out-performed those who were given much longer opportunity to serve God. Again the chief point of this parable is that the Great Judge will give the gift of salvation equally to every Christian regardless of how long he lives afterward.

     A final but beautiful point this parable makes is the goodness and generosity of our God. He is happy to include in Glory those who have not labored as long as others, but have nevertheless demonstrated the Faith that saves. There is no reservation or stinginess in Him. A penny (the Roman denarius, see Mat 18:28, 22:19; Mark 14:5; John 6:7) was worth about one day’s wages, but the goodman of the house would give unto this last even as unto the first. The first hour of the day began at daybreak, about 6AM, and with 12 hours in a day, the eleventh hour was 5PM.

15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

     In the KJV, an evil eye signifies an envious person (Mark 7:22; Pro 28:22; Mat 6:23). A good and generous man is often envied and criticized. His benevolent acts are demeaned to be “showing off his money” or “trying to buy friends.” Even in church settings, many think it is okay to speak evil of rich people. True, the Scriptures warn against showing favoritism to rich folk (James 2:1-9), but to speak evil of any is a serious sin.

16 So the last shall be first, and the first last: for many be called, but few chosen.

     Sometimes, as in Mark 9:35, first refers to position of priority, but here first could be a reference to time. Those who came last to the work were first to be paid (Mat 20:8), and all received the same pay (see also Mat 19:30; Luke 13:30; Mark 10:31). Both the first and the last are part of the heavenly multitude.

     Many be called, but few chosen. This phrase is omitted by some manuscripts, but it does appear in Mat 22:14, where the topic is God’s general invitation unto salvation. In the NT, to be called refers to the covenant bond between God and man (Rom 1:7; Heb 3:1; Jude 1:1; Rev 17:14). Many are called to the truth and grace of the Gospel, but few will agree to the covenantal requirements whereby it may be attained. The Greek verbs called and chosen are harmonious in that tongue: Many are kletos, but few eklektos. Elsewhere, eklektos is translated the elect (Mat 24:22; Col 3:12; 2Tim 2:10). A more common word, kaleo, is used similar to kletos in referring to the act of salvation (Rom 8:30; Rom 9:24; 2Tim 1:9).

     Because the context refers to both the first and last as part of the heavenly multitude, I believe the “many that are called” in this verse may refer to the general ekklesia in heaven, and the few chosen would then refer to those who will receive additional heavenly rewards. This fits with the Revelation’s depiction of the 24 elders and the 144,000 redeemed ones. Those two groups are in some sense different, for they are differentiated in Rev 5:8-14; Rev 7:9-17; Rev 14:1-6. The 24 elders are a subset of the general heavenly throng of 144,000, the former being those saints who will receive greater reward and responsibility in heaven because of their greater faithfulness on earth (see note Rev 20:4). This idea finds consistency in verse 16, where the first and last do not refer to the wicked and righteous (as in Mat 22:14), but to saved men in varying degrees of faithfulness.

17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

     After His disciples’ confession that He was the Christ, Jesus began to explain to them the manner of His death (Mat 16:21; 17:22-23). However, they did not understand and were afraid to ask Him what He meant (Mark 9:31-32). Maybe they thought He was speaking metaphorically again. Whatever the case, they did not realize that this journey to Jerusalem with their Master would also be their last with Him, for not many days later they would see Him dead, hanging on a wooden cross amid a crowd of Roman scoffers and Jewish plotters. The parallel accounts are in Mark 10:32-34; Luke 18:31-34. The book of John shows that this was the fourth (and last) Passover that Jesus attended during His ministry.

20 Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.

     These two were James and John (Mark 10:35), who Jesus surnamed the sons of thunder (Mark 3:17). Along with Peter and Andrew, they were the most prominent of the twelve (Mat 10:2; 17:1; 26:37; Mark 5:37). Perhaps their request was based upon Jesus’ words in the previous chapter, that the Twelve would reign with Christ on twelve thrones, judging the twelve tribes of Israel (Mat 19:28). They wanted those two thrones closest to Jesus!

     James and John seem to have been exceptionally ambitious, energetic and zealous individuals. Luke gives another glimpse of their character in his account of some Samaritans who rejected Jesus’ request for lodging when they recognized Him and the disciples as being Jews. James and John said, Lord, wilt thou that we command fire to come down from heaven and consume them? (Luke 9:51-56). Many years earlier in the same region, Elijah had done that (2Ki 1:10). These two brothers had a strong sense of right and wrong, which at this stage of their lives was still immature. They later became powerful figures in the spread of Christianity throughout Judea and Jerusalem. James was martyred fairly early in life, but John was renowned among the churches for his great benevolence and love. While his early character earned him the surname Boanerges, in later years he was known as John the Beloved, or Mathetes Agapao – “the disciple whom Jesus loved” (John 21:20).

21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

     Although Jesus had plainly explained the principle of greatness in His Kingdom (see chapter 18), the disciples did not yet understand. Ye know not what ye ask, Jesus told them. Their request was based on a continued misconception of His mission and Kingdom. Jesus’ true reign and rule involved heavenly thrones and spiritual rewards, but the disciples still envisioned a physical kingdom with political reign. They saw Jesus sitting on an earthly throne in Jerusalem, ruling the people wisely and righteously while they carried out His orders and assisted in important matters. At this stage, they were the world’s first dispensationalists.

     To drink of the cup is a Hebrew metaphor meaning to endure suffering or some other bitter experience. See Ps 75:8; Is 51:22; Mat 26:42; Rev 14:10. The additional phrase, To be baptized with the baptism that I am baptized with (v22-23) is missing from the NIV because it is not found in the Sinaiticus and Vaticanus manuscripts from which the NIV is translated. However, it is found in the parallel passage (Mark 10:38-39). Jesus does not refer to the physical rite of baptism into the Church, but a metaphorical baptism into overwhelming suffering and death.

23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

     James became the first Apostle to die for the cause of Christ, beheaded by king Herod about the time of Peter’s vision of unclean animals being made clean (Act 12:2). John was the last of the Twelve to die, the only Apostle to die a natural death. He too experienced great suffering and reproach for Christ. He was banished to die on the deserted island of Patmos at about 80 years of age (Rev 1:9).

     Is not mine to give. This is one of two things that Jesus says the Father can do that He cannot. The other is found in Mark 13:32, where Jesus said that He does not know the date of the earth’s final destruction. This fact is not that surprising, for the Father is greater than the Son (John 14:28; 10:29), meaning that He is above all and the final authority of all things. However, the Father and the Son are one (John 10:30) meaning that they always agree and work in unity. Jesus temporarily and voluntary allowed His powers as God to be limited during His time on earth. Paul describes it as Jesus divesting Himself of His God-powers and being obedient to the will of the Father (Php 2:6-8; John 5:30). But now, after His triumphant victory and ascension into heaven, Jesus sits with the Father in full knowledge and authority (1Pet 3:22).

24 And when the ten heard it, they were moved with indignation against the two brethren.

     Jealousy, ambition and judgmentalism are commonly seen within the Twelve during the time that their Master walked with them upon the earth. And that is usual in the high ranks of a fledgling Kingdom. It is striking then, to see the drastic change in the Twelve after the death of their King. No ambition, no jealousy, no jostling for power, no infightings, no plots, no criticisms! After Jesus’ resurrection, His teaching and message suddenly became daylight clear to them. The Spirit of God moved in their hearts and minds such that the fruits of the Spirit which Jesus had promoted suddenly bloomed into life. The new ways of humility, meekness, grace and love began to shine. Indeed, the witness and lives of the Twelve demonstrate the power of the Spirit as never before (see notes Mat 10:1; John 17:6).

25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant:

     Among the nations of the world, authority and power is exercised in privilege to the will and wishes of the ruling party. And that always results in cruelty, unfairness and self-exaltation. It must not be so in the churches of Christ. Humility, love, self-restraint, kindness, preferring others and sacrificial service are the highest marks of a chief minister. No government operates by these principles. Perhaps no other truth in the Gospels better illustrates the distinction of Church and State. Whosoever will be chief among you, let him be your servant. That is the attitude of the truly great men and women in the Kingdom. Some Protestant commentators contend that Jesus was speaking only to the Apostles here and not to the churches that would be established by them.   

     Let him be your minister. This is the first occurrence of diakonos in the New Testament. It is also translated deacon (Php 1:1; 1Tim 3:8), but its usual translation is minister or servant, as in Mat 22:13; 23:11; John 2:5. However, the Greek word servant (doulos) in v27 is sometimes translated “slave.” In the church, a good leader will be a humble man, sacrificially loving those in his care and deeply concerned for their well-being. He will be noted for a giving attitude, for quick and constant service to the church under his commission: by living example, by loving reproof and by teaching the Word.

     While church leaders are to be men (1Tim 2:12), these verses stress the vital, eternal importance for women to exercise their work and role in the church and home. There too, a great woman will be known by the same characteristics, for in heaven there is no distinction between male and female (Mat 22:30).

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

     Jesus came into the world to minister (diakoneo) to others, and since for the servant there is no higher call than to be like his master (Mat 10:24), so too Christ’s servants are to be like Him (see v26), slaves in serving others (v27). The words Jesus chose are not honorable, but lowly and menial. This is one of the least observed commandments of Jesus, yet it is the most important earth-directed rule of both testaments (Mat 22:39). Let us remember that He was not just speaking flowery words! His walk of life was truly a walk of utmost servanthood (Luke 22:27; John 13:14).

     And to give His life a ransom (lutron) for many. The Greek forms of this word are found often in the Septuagint concerning the redemption of land and persons under the Law (Lev 25:23-55); Num 3). The typological picture of Jesus as a ransom is also a New Testament theme in verses such as Gal 3:14; 1Tim 2:6; Titus 2:14; 1Pet 1:18-19; Heb 9:12. He gave His life a ransom in the place of many. This is actual idea of the Greek word anti, which means “instead of, in the place of.” Jesus suffered in our place. The OT sacrifices express again and again this substitutionary death on our behalf. The ram took Isaac’s place on the sacrifice altar, the daily Temple lamb took the people’s place, and the yearly Passover lamb in every Israelite home looked forward to the day, the very same day, that the Lamb of God would forever fulfill and satisfy the types and requirements of the Law.

     Some do not like this picture of Jesus “paying the penalty for our sins.” They argue it would mean that Jesus experienced everlasting punishment, since that is the penalty of an unsaved person. Their hyper-critical approach requires a hyper-critical answer. To say that Jesus paid the penalty for our sins with His death need not imply that He experienced everlasting punishment, for He did not pay OUR exact and literal penalty, but the penalty (or ransom price) sufficient to free us from Satan.

     By His death, Jesus paid the ransom price to free Mankind, who, since the time of Adam, had been held captive and enslaved by a cruel and evil master. The atonement of Christ for the sins of the world is an unfathomable spiritual mystery, for its intricacies are beyond the capacity of the human mind. The large picture however, can be appreciated by everyone. See notes in Mat 18:35.

29 And as they departed from Jericho, a great multitude followed him. 30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.

     Matthew says there were two blind men, but the parallel passages speak of just one, named Bartimaeus (Mark 10:46). Luke says it took place as they were approaching Jericho (Luke 18:35), whereas Matthew and Mark say it happened as they were leaving the city. Obviously some intervening details have not been given by the Gospel writers that, if known, would solve these differences. Maybe Jesus met two separate blind men, one before and one after Jericho. Maybe they stayed in Jericho overnight and therefore entered and left the city more than once. Another possibility is that one writer spoke of leaving old Jericho while the other spoke of entering new Jericho, for that city had an old and new section separated by a short distance. Perhaps Mark and Luke name only the blind man Bartimaeus, because he was well-known before and after his healing.

    Thou Son of David. They believed Him to be the promised One, the Messiah of God.

32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

     As He so often did, Jesus required these men to demonstrate their faith. His first test was to not answer their cries. They persevered until finally the multitude became indignant with them. “Just shut up, Jesus doesn’t have time for you miserable beggars.” But the blind men would not give up, crying out the more for Jesus to help them. Jesus’ second test was to ask the blind men what they wanted (as if He didn’t already know!). By petitioning Him to open their eyes, they were confessing that they believed He had the power to do this unbelievable act. Their faith was fully rewarded (Is 35:5).

     Given these blind men’s boldness and effusivity, it is not hard to imagine the scene that followed. Matthew simply says, and immediately their eyes received sight, and they followed Him. Yet, if they were loud before, surely they were even louder now, running about and announcing to all who would listen (and even those who wouldn’t), “I can see! I can see! I’m healed!” Luke adds that all the people, when they saw it, gave praise unto God (Luke 18:43). Of course Bartimaeus became famous. Until the day of his death he surely told that story again and again.

1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan; 2 And great multitudes followed him; and he healed them there.

     This journey probably corresponds to one of His travels to Jerusalem, most likely the winter-time feast of dedication (John 10:22) He attended just a few months before the crucifixion. So this was probably his final departure from Galilee. Having passed through His adopted home city of Capernaum (Mat 17:24) He arrived at the place where about 3 years earlier John the Baptist had announced the beginning of His ministry (John 10:39-42; Mark 10:1).

3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

     The Pharisees asked Jesus this question, tempting Him. They hoped to find an inconsistency in His answer. However, the law of Moses did not prohibit divorce, so what was their hidden trap? There are two possibilities. At the Sermon on the Mount, Jesus condemned divorce and rejected Moses’ writing of divorcement. Maybe the Jews were seeking occasion to accuse Him of blasphemy against the Law. On the other hand, they might not have plotted to open the subject of divorce in general, but dispute the question if divorce was lawful for any reason the man could invent: Is it lawful for a man to put away his wife for every cause? At the time, Judaism hotly disputed this issue, disagreeing over the meaning of uncleanness in Deut 24:1. Shammai Jews said a man could divorce his wife only if she had committed adultery, but Hillel Jews allowed divorce for any reason.

     Reading Matthew’s account, the second option is more probable. Mark and Luke though, frame the question upon the mere validity of divorce, omitting the phrase, for every cause (Mark 10:2; Luke 16:18). The likely reason for this difference is that Mark and Luke, writing to the Gentiles, state the general case of divorce – the husband may not divorce his wife, nor the wife put away her husband (Mark 10:11-12). Matthew’s Gospel is directed to the Jews of the Mosaic Law, which allowed the man to divorce his wife, but not vice versa. Likewise, the “exception clause” found in Matthew is omitted in Mark and Luke because the Gentiles didn’t know the Law, but Jews familiar with the Mosaic laws of incestuous marriage would understand (see note v9).

     In answering the Pharisees’ entrapping question, Jesus evaded the whole Jewish conflict by appealing to a prior and higher rule based upon God’s purpose at the Creation. He condemned both the Jewish and Gentile practices of divorce, laying out God’s real law concerning marriage, all in accordance with His earlier teaching in the Sermon on the Mount (Mat 5:31-32).

     Earlier, Jesus had criticized the Pharisees for adding man-made rules to the Law and then disregarding the God-given law (Mark 7:7-9; Mat 15:1-9). Is He guilty of the same by disregarding Moses’ divorce commandment? No, for two reasons. First, as the Giver of the Mosaic Law, Jesus is singularly authorized to make any change He deems best. Did the Pharisees catch the fact that His authoritative and new teaching on divorce meant that He was greater than Moses? (Mat 12:42). Second, Jesus actually did not change the law of God, but the Mosaic commandment for the Judaic kingdom (Mat 19:7). He returned Man to the original rule based on a greater One than Moses; namely, God’s words at the beginning which established the definition of marriage. Jesus did not change God’s law, but removed from the Mosaic Law a particular detail, the divorce concession, that had never been a part of God’s moral law.

     Actually, Moses’ bill of divorcement was a judicial law (not a moral one) meant to regulate the terrible social problem of divorce and remarriage in the ancient world. That law did make separation an orderly, formal decision which protected (in measure) women from rash and cruel behavior by their husbands. The NT law forbids all divorce except for incestuous marriages.

5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

     These two verses form the basis for God’s law for marriage. Interpretations of peripheral Scriptures on the topic must conform to, and flow from, this simple principle. “A man and his wife, for life.” Jesus’ doctrine is a simple repetition of God’s words at the Creation (Genesis 1:27; 2:24), when He made one woman for one man and called the two of them, one flesh. To put away a wife is like tearing off a piece of one’s own flesh (Eph 5:29), and it destroys the typology of the husband/wife relationship to Christ and the Church (Eph 5:22-33).

     One flesh. What does it mean? While there is surely a spiritual dimension to this term, I believe there is a sober, physical aspect too. Paul says that to be joined to a harlot is to become one flesh with her (1Cor 6:16), and that fornication is a great sin against your own body (1Cor 6:18). So I see Jesus primarily referring to the sexual union. God has ordained that marriage is a man leaving his parents and sexually becoming one with his wife. Any sexual activity outside of this “cleaving of a man to his wife” is adultery. A man who takes another wife while his first is still living is committing adultery. A woman who has sexual relations with any man other than her one and only husband commits adultery. That is the logical, sincere conviction of Jesus’ teaching in this passage, although I acknowledge that many will say (with the disciples) that under those conditions marriage is not preferable (v10). 

     Though it is commonly reported that Jesus and the writers of the NT do not specifically prohibit polygamy, it is clear from this verse that marriage is a commitment between one man and one woman. They TWAIN shall be ONE flesh. There is no place for three or four. Moreover, both Genesis and Jesus decree that the man should leave his parents and cleave to his wife. The order is noteworthy, for if the woman were instructed to leave her parents, polygamy might be rationalized by some. The Apostle Paul also addresses polygamy, which was popular among the Jews in Jesus’ day even though Roman law forbade it. He says, Each man should have his own wife, and each woman her own husband (1Cor 7:2, NIV). And, An elder must be blameless, the husband of but one wife (Tit 1:6, NIV).

    Why did God allow polygamy in the OT? Like divorce/remarriage, it was because of the hardness of your hearts (Mat 19:8). Unlike divorce, the Levitical law did not address the topic of polygamy. It was simply a custom that continued unregulated and unacknowledged under Moses. By returning to define marriage as “one man and one woman for life,” Jesus condemned homosexual marriage, polygamy and divorced relationships, etc. See note on Mat 19:9 for more on polygamy.

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

     Present-day Christendom has made a mockery of Christ’s doctrine concerning divorce. Most churches will divorce and remarry their very own members for any cause, although some attempt to justify themselves by invoking “the fornication clause,” which is not found in Mark and Luke. Except it be for fornication almost certainly refers to incest and hidden pre-marital sex, not adultery (unfaithfulness after marriage). The Greek word is porneia, which is not once translated “adultery” in the 20plus times it appears in the KJV and specifically means incest in the notable case of the undisciplined church member of 1Cor 5:1-5. Marriage to close relatives was prohibited by the OT law and remains a standard in most civil governments today. Yes, there is a divorce clause:  when the couple is too closely related as outlined by the Law of Moses. In such cases, separation is required, for the marriage was not lawful in the first place. The two would be allowed to marry acceptable partners after their “divorce.” This very situation had recently transpired in the case of Herod, who had taken his niece to be his wife. Consistent with Jesus’ teaching here, John the Baptist had told Herod his marriage was unlawful (see note Mat 14:4).

     For more on the meaning of porneia, see my note on Mat 5:32. The Greek word for adultery is moichao, which appears in this very verse. Note the distinction: Whosoever shall put away his wife, except it be for porneia, and shall marry another, committeth moichao. These two words appear together on several sin lists, indicating that they do not have identical meanings (Mat 15:19; Mark 7:21; Gal 5:19). This is even more surely proven by the disciples’ shocked expression that if marriage is this final, it would be better for a man never to marry. If they were understanding Jesus to be allowing adultery as grounds for divorce, their statement would be absurd. The Jews already taught that. Jesus’ command would have been neither new nor difficult.

     Jesus made clear that it doesn’t matter if the husband divorces the wife, or the wife divorces the husband, any divorced person who marries another is committing adultery (Mark 10:12, NASB). Not just the divorced person, but also the one who marries him/her committeth adultery. Forgiveness for this sin is certainly available, but like all sins, repentance must follow. One cannot simply ask God for forgiveness and then continue to commit adultery with an unlawful marriage partner. Paul, in agreement, says that a remarried person must separate from his/her unlawful marriage and either remain single or be rejoined to his/her original partner (1Cor 7:11). This is exactly opposite Moses’ law, which prohibited any return of a divorced person to his/her previous partner (Deut 24:1-4). In spite of Jesus and Paul, many churches allow remarried persons to remain with their second spouses. Churches shouldn’t feel embarrassed for requiring such a strict rule. John the Baptist lost his head for commanding the same.

     In contradiction to all the above, many churches allow for divorce in the case of adultery, and even when no physical adultery has taken place room is found for “spiritual adultery.” Consider the absurd result if this were true: have extra-marital sex and you are free to divorce your wife and marry your new woman. God will forgive! These churches are no better than the Pharisees, who undermined the moral law (honor thy father and mother) by invoking their own man-made rules (Mat 15:1-9). Jesus called such men hypocrites and blind leaders of the blind (Mat 15:14). Contemporary self-serving church leaders are no different. In fact, the Jews were so astute at twisting the Law for their own designs that they reportedly would say, “Who will be my ‘wife’ for a day?” Since polygamy and divorce was acceptable, that would be a lawful way to commit adultery. Note: by allowing divorce and remarriage (now to the same woman!) the Christian finds himself in the same scandalous company.  

     This verse also speaks directly against polygamy, for if that be lawful, how can the sin of adultery be imputed to a man who takes another wife? Obviously, the adultery comes because the man is living with a woman that is not his wife before God. He may be married by the laws of the land, but it is adultery to God. Jesus’ answer is unworkable if polygamy is a valid marriage arrangement – of course a man may remarry, and as many times as he wishes. Now, if polygamy is not acceptable, His answer is both sensible and just what we would expect. Many polygamists use OT laws to justify their adulterous practices, but they neither live by nor obey the other OT laws. They stand doubly exposed in error; first by standard, logical interpretation of the NT, and second by inconsistently following one OT judicial law while ignoring many others.

10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

     In changing the Mosaic law of divorce and remarriage, Jesus used Scripture to show that His teaching was contained therein all along, but the new (actually ancient) commandment was such a radical change from the law of Moses that the disciples thought it would be better for a man not to even get married. Divorce/remarriage was so prevalent in Roman-Jewish society that they could not imagine a man getting married for life!

     Churches that allow divorce and remarriage today by invoking the fornication clause ignore the implication of the disciples’ concern. Clearly they understood Jesus to be imposing a stricter standard than that of the Pharisees. “If that’s the way marriage is, its better to not marry!” they said. Yet that would be a nonsensical statement if they understood Him to say that divorce was permitted in the case of adultery, because the Jews already allowed that. In other words, Jesus must be saying that divorce was not allowable even in the case of adultery.

     See Bruce Terry’s excellent essay, which I quote in the note on 1Cor 1:1, for more about the prevalence of divorce and remarriage in Jewish, Roman and Greek cultures of that day. Certainly those lowly moral examples reveal the basic reasons for the disciples’ statement.

11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.

     Singleness is a special calling and not all are gifted for it (1Cor 7:7-9, 17). The apostle Paul is one example of a man who chose a celibate life for the Kingdom of heaven’s sake, but most of the Apostles were married men. Fornication and adultery are two sins that have been the downfall of many strong men (Pro 7:26).

     In the context of Jesus’ doctrine concerning divorce and remarriage, being made eunuchs for the Kingdom of heaven’s sake has a significant place, whether by physical surgery or voluntary abstinence. Jesus does not permit a divorced person to remarry; he/she must be made a eunuch by abstinence or be reconciled to his/her original partner. More difficult is the situation of a remarried couple with children. According to Jesus, whoso marrieth her which is put away doth commit adultery (v9). However, if he make himself a eunuch (truly), he could continue to live with the family and be the father of their children. The sin is adultery, not simply living in the same house. That is the significance of being one flesh.

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.

     The parallel passages are in Mark 10:9-16 and Luke 18:15-17. See also Mat 18:2-3.

16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

     This remarkable incident is also found in Mark 10:17-31 and Luke 18:18-30 with a few added details. In a manner similar to His interaction with the Canaanite woman in Mat 15:22-28, Jesus, by masterful conversation, maneuvered this young man to the critical point where saving faith must either begin to develop or begin to die. The woman had responded positively and received the blessing she sought, but the rich young ruler responded negatively and went away sorrowful.     

     What does this account teach us today? Voluntary poverty advocates, in varying degrees of application, make this to be a doctrine condemning the accumulation of material possessions. To them, Sell that thou hast and give to the poor, is a literal commandment for Christ’s followers. Others point out that Jesus was not so strict with other seekers (Zacchaeus for example), nor do the Scriptures teach elsewhere that having wealth is unlawful (see 1Tim 6:17-19).

     Let us correctly and carefully divide the Word of Truth. We do not literally eat the flesh of the Son of man (John 6:53), neither do we take a knife and hack off a hand that offends (Mat 18:8). We do not always receive exactly what we ask in Jesus’ name, though that is the strict and literal interpretation of what He said (John 14:13-14). Instead of making Jesus’ words here into a literal commandment to never have possessions, I think Jesus is saying to every would-be follower: “With singleness of heart and mind and at the cost of all else, follow Me” (Mark 10:21). There are many hindrances and stumblingblocks to that exercise, but the deceitfulness of riches is certainly one of the greatest (Mark 4:19). They take up time and mental efforts that should be given to following Christ and His Kingdom, and they always bring many opportunities for temptation and sin. To this the epistles assent (1Tim 6:9-10).

     Why did Jesus lay such a difficult burden upon this particular young man? “Sell all your possessions and give to the poor.” The answer is that for this promising fellow, earthly riches were more important than heavenly treasure. He pretended to be willing to do anything to gain salvation, but he really wasn’t. When Jesus told him what good thing would gain him eternal life, he walked away sadly. Actually, Jesus wasn’t requiring any more of this man than He asks every other seeker: forsake all and everything and follow Me (v19, Mat 10:37; Luke 14:33). He looks at our most precious possession and says, “give Me that.” He asked Abraham to sacrifice up his beloved son of the promise, the one he had waited for all his life! He asked Moses to give up the riches and pleasures of Egypt. He asked Paul to give up his learning and future. He is asking you to sacrifice your highest-prized possession to show yourself worthy of eternal life. The rich young ruler would not do that.

     We might be tempted to think that God is over-jealous, that He is being too selfish by asking us to give up our dearest treasure. Then we remember that He gave up far more, sparing not His only begotten Son so that we might be saved (Rom 8:32). Our meager, temporal sacrifices are nowhere near those that Jesus made in coming to this earth as a poor human of unremarkable family. He lived in poverty and weakness, even though He was the Almighty Creator of the Universe. And then, He bowed His head and died for us when we were dirty sinners (Rom 5:8). What an amazing example He left us!  

     There is another truth that Jesus teaches here, which is the futility of gaining salvation by doing good works. Mark describes the young man as running up to Jesus and kneeling before Him, an action that hints at his character and intentions. Evidently he was not a follower of Jesus, and one busy day as he went about his important duties as a ruler (Luke 18:18) he happened to see Jesus passing by. Wishing to be blessed by Christ for faithfully following the Law of God, he runs up to Jesus, Good Master, what good thing shall I do that I may have eternal life? (Mat 19:16). The rich young ruler expected Christ to commend his good works and acknowledge that he was on the road to eternal life. That’s because every good Jew thought to earn salvation by keeping the Law. But that is not possible, and with this interaction Jesus demonstrates the futility of gaining salvation by doing good deeds.

     First Jesus said, There is none good, but one, that is God (Mark 10:18). But if none is good, then no man can earn salvation by being good. One sin makes you a sinner and therefore disqualified to save yourself. A person that is guilty of some offense can never become un-guilty by some personal action. Thus, every man is utterly dependent upon God’s mercy in order to receive pardon and salvation. Yes, God chooses to shed His loving mercy on those who are worthy to receive it, but no amount of good deeds can ever obligate God to save.

     Second, Jesus demonstrated that, while the young man thought he was keeping the commandments, he really wasn’t. The first commandment is to worship no other gods, but to love and serve only the God of heaven and earth. Yet this man loved and served his possessions. They were his idols. He should have been following Jesus, but he was captivated by his wealth. In many ways this ruler was a model Jew, and Jesus beholding him loved him (Mark 10:21). The Greek word is agape, which is generally used to describe a high, moral decision to love, even if that love is not reciprocated; phileo, on the other hand is a brotherly love of natural affection. I envision Jesus smiling upon the rich young ruler, gently pressuring him to see just how poorly he was keeping the Law, even while he kept to the minutest detail of the Pharisaical Law. The young man’s thought should have been, “If I cannot obey the One I called “good” (which makes Jesus to be God) by giving up my possessions, than I am not following the first commandment to love God with all my heart, soul, and mind. Neither am I keeping the second commandment to love my poor neighbor as myself. The Law itself has shown me to be a sinner.”

     Compare the rich young ruler’s experience to that of the Jewish lawyer who asked Him: Master, what shall I do to inherit eternal life? (Luke 10:25). Again their conversation centered upon keeping the commandments to love God and neighbor until Jesus said, You have answered right: this do, and thou shalt live (Luke 10:28). In that occasion, Jesus said nothing about selling possessions, because the lawyer had a different besetting sin which he quickly revealed: But he, willing to justify himself, said unto Jesus, And who is my neighbour? (Luke 10:29).

     There are multiple lessons in this account of the rich young ruler. First, Jesus asks us to sacrifice our dearest earthly treasure to gain the Pearl of eternal life (Mat 13:45-46). Second, no man can earn his salvation by doing “good things.” Third, they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition (1Tim 6:9). Materialism, or the loving and gathering of possessions for selfish use, will certainly keep us from God. One simply cannot so live and uphold the Great Commandments. The rich young ruler was in love with his wealth, which Jesus used to illustrate just how difficult it is for them that trust in riches to enter the Kingdom of God (Mark 10:24; Mat 13:22). Elisha gave an impressive example of forsaking all when he was called by God to be a prophet (1Kings 19:21).

     Materialism and easy money are quite possibly the greatest threat to a Christian’s salvation in America. It has become an idol that many worship 6 days a week, but hide in the closet when they go to church on Sunday. Riches bring many temptations, like selfish and unnecessary buying, debt that keeps one from Kingdom work, cheating on taxes, unethical business practices, hoarding wealth, and the list goes on. Christian beware. If you have riches, view them as a responsibility instead of a privilege, as Jesus taught in the parable of the talents. Use money and possessions for the advancement of the Kingdom of Heaven, according to His teaching in the parable of the unjust steward (Luke 16:1-13). It is not wealth itself that keep men from the Kingdom, but having that wealth in one’s heart most certainly will. The love of money is the root of all evil (1Tim 6:10).

     The rich young ruler had approached Jesus running, but he walked away sad. He is a standing example to all of the impossibility of serving both God and mammon. A choice must be made. Many are following the path of this young man. The sober warning in this passage, like the warning of hell at the end of the previous chapter, is repeated throughout:  material possessions jeopardize salvation. The broader statement is no less important. It is impossible for any man to earn his salvation by doing good works. The disciples had indeed forsaken all to follow Christ (Mat 19:27), and Jesus invited this glowing specimen of the Law to join His select group. The Law demurred.

23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

     There are many New Testament warnings against seeking wealth (Mark 4:19; Luke 12:21; 1Tim 6:9-10; James 5:1; Rev 3:17). The Pharisees thought that being wealthy was a sure sign of God’s blessing and that the poor man was poor because he was not living rightly. Under the Old Covenant, it does seem that God’s hand dealt physical blessings to His people, but in the New Covenant we receive spiritual blessings (Mal 3:10; Eph 3:20). In fact, when we look at the New Testament heroes of faith, they stand out for their poverty and dearth of worldly fame. The Apostles were poor fisherman, Paul an itinerant tentmaker. Blessed be ye poor, Jesus told His disciples, for yours is the Kingdom of Heaven (Luke 6:20).

      This change of principle is consistent with the great difference between the physical Old Testament and the spiritual New Testament, and yet the nature of God’s relationship with man remains constant. The two Great Commandments of the Old continue in the New, but now they are firstly directed to develop every man’s soul (see note for Mat 5:2).

     With men this is impossible... Perhaps with this statement Jesus was emphasizing one of the truths revealed by the rich young ruler, who said he had followed the Law from his youth and yet still had fallen short of eternal life. The salvation of even one man is entirely impossible for any man to achieve, whether he is a rich man or poor. Try as he might, no man can pass a camel through the eye of a needle!

27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

     Peter, upon hearing what Jesus had told the rich young ruler, Sell that thou hast and give to the poor and thou shalt have treasure in heaven (Mat 19:21), wondered what treasure he would receive for leaving all his earthly aspirations to follow Christ. And yet, what had Peter really forsaken in order to gain Christ? A lowly fisherman’s job in an obscure Galilean village. Nevertheless. Jesus promised him tremendous blessing and reward in the next life.

28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

     In answering Peter’s question, Jesus makes it clear that the Apostles should not expect to receive their reward in this life, but in the regeneration (paliggenesia). Outside of this passage, the term is found only in Titus 3:5, where it refers to the new birth, but here it refers to the celestial aspect of the Kingdom of Heaven (Luke 22:30). On earth, a man is saved (regenerated) by the power of Christ and given the earnest of the Spirit (2Cor 5:5), but the full act of salvation is not completed until after the death of the body. All who have overcome Sin, Satan and the World will immediately receive heavenly crowns to live with Christ in Paradise (see Rev 4:4). There they will reign with Him over the earth until the great consummation, upon which they will receive glorified, eternal, celestial bodies with even greater blessings and unspeakable wonders. So in truth, the twelve Apostles are now sitting with Christ in the heavenly reign of saints during the Age of Grace (1Cor 6:2-3; Rev 20:4-6).

     Millenarians place the fulfillment of this verse in an earthly era after the earthly aspect of the Kingdom of Christ has ended, while A-millennialists believe it is being fulfilled in the present Kingdom reign of Christ. When a Christian’s earthly body dies, his spirit and soul continue alive, and they will reign with Christ over the earth in the heavens (Rev 5:10).   

     Salvation as a two-part action can also be seen in the usage of the word redemption, which is partially experienced on earth and completed in heaven (compare Eph 1:7 with Luke 21:28). Likewise, the Apostle writes that if any man be in Christ he is a new creature…behold all things are new (2Cor 5:17), yet at the close of the Revelation, He that sat upon the throne said, Behold, I make all things new (Rev 21:5).

     The figure of the Apostles sitting upon thrones and judging the twelve tribes describes a heavenly scene with a spiritual fulfillment rather than a literal and physical one. The thrones symbolize honor and authority, and the twelve tribes represent the people of God from both sides of the Cross (Rev 7:1-4; James 1:1). By all appearances, Jesus here promised a heavenly reward beyond the normal for the Twelve Apostles (Rev 21:14), yet every overcomer is granted to sit with Christ upon His celestial throne someday (Rev 3:21).

29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.

     Everyone who has made the difficult decision to leave behind friends and possessions in order to follow Christ will gain much more in the Kingdom of Heaven, for it is not temporal, but everlasting wealth. Even in this life, the Christian who has laid his earthly possessions and loved ones upon the altar of sacrifice will experience spiritual blessings of wonderful worth! And in the world to come, he will inherit everlasting life with Christ and the saints of God in light. The reward far exceeds the cost, but how hard it is to keep one’s eyes focused on the long-term gain! A similar passage is found in Mat 10:34-38, and the parallel passages are in Luke 18:28-30 and Mark 10:28-30. Yes, the Christian will suffer persecution, trouble and temptation; but take heart, eternal life awaits, and the blessing there is a far more exceeding and eternal weight of glory (2Cor 4:17).

30 But many that are first shall be last; and the last shall be first.

     Many who seem to be “first” on earth, within and without the churches of Christ, will be found to be “last” when the books are opened and each man must appear before the judgment seat of God (Rev 20:12). Some who are of low account on earth will be found to be “first” in the lists of heaven. The criteria for heavenly rewards is based upon the quality of our work. Lay up treasures in heaven (Mat 6:20).