Palm Sunday 3/3 – Jesus Declares His Kingship

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You can listen to the audio here from Desiring God, John Piper.

Matthew 21:1-17

When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3 „If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 This took place to fulfill what was spoken through the prophet: 5 „SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'” 6 The disciples went and did just as Jesus had instructed them, 7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9 The crowds going ahead of Him, and those who followed, were shouting, „Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” 10 When He had entered Jerusalem, all the city was stirred, saying, „Who is this?” 11 And the crowds were saying, „This is the prophet Jesus, from Nazareth in Galilee.” 12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. 13 And He said to them, „It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.” 14 And the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, „Hosanna to the Son of David,” they became indignant 16 and said to Him, „Do You hear what these children are saying?” And Jesus said to them, „Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” 17 And He left them and went out of the city to Bethany, and spent the night there.

What I would like to do this morning is help you hear Jesus’ own declaration of his kingship. I want you to see from Matthew 21:1-17 how Jesus says, „I am your king.” And I would like to do it in a way that makes sure you see the nature of his kingship now and the different nature of his kingship when he comes a second time. And I want you to see and feel the difference because the nature of Jesus’ kingship now is creating a season of salvation in world history during which you can still switch sides and be saved from his wrath and judgment. There is still time – even now this morning – when you can accept the amnesty that King Jesus holds out to you, and renounce your allegiance to self and success and money and family and physical pleasure and security – and whatever else rules you more than Jesus. And you can bow and receive Christ as your King and swear allegiance to him, and be on his side with everlasting joy.

The Kingship of Jesus Will Look Different Than It Does Now

To help you feel the wonder of this brief season of salvation in world history – and yes I say brief, though it has lasted 2000 years; compared to how long we will exist in heaven or hell, it is very brief – to feel the wonder of this brief season of salvation in world history consider that the day is coming, and perhaps soon, when the kingship of Jesus will very different than it is now. Here is a description of that kingship, as John saw it in the last book of the Bible:

And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹² His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³ He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴ And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵ From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶ And on His robe and on His thigh He has a name written, „KING OF KINGS, AND LORD OF LORDS.” (Revelation 19:11-16)

When the kingship of Jesus appears in the skies like that, it will be too late to switch sides. „Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation'” (2 Corinthians 6:2). I believe that is what Matthew is trying to say to us this morning in the way Jesus proclaims his kingship in Matthew 21:1-17. What he wants us to hear – what Jesus wants us to see – is that, yes, he is king, yes his kingship is not provincial or tribal or national, but international and global and universal. But it is for now meek, lowly, welcoming, seeking, forgiving, patient. He will, in a matter of days, shed his own blood to save all who will accept his free gift of amnesty and come over to his side. And until he comes again this is the wonder of his kingship. It saves sinners.

So let’s watch him make this declaration. I just want you to see him. I want you to hear him. Rivet your attention on Jesus this morning. He will win you. He will heal you. He will save you.

There are four ways that Jesus declares his kingship in this triumphal entry. All of them are Jewish. He was a Jew, and he was fulfilling Jewish promises of a coming king and Messiah. But all them are bigger than Jewish. Remember this gospel is going to end in chapter 28 with the words, „All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations” (Matthew 28:18-19). Jesus knows that he is the king over all nations, not just Israel.

So let’s listen and watch as he declares himself King of the Jews and King of the nations.

1. Jesus Declares His Kingship by Riding on a Donkey (Zech. 9:9)

First, notice Matthew 21:1-5. Jesus sends two of his disciples to get a donkey. Verse 2: „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me.” Why? What is he doing? Why does he want a ride into Jerusalem on a donkey? Never before has he done such a thing. Matthew tells us why in verses 4-5, „This took place to fulfill what was spoken through the prophet: ‘Say to the daughter of Zion [that is, to Israel], „Behold your king is coming to you, gentle, and mounted on a donkey, even on a colt, the foal of a beast of burden.”‘”

This is a quote from the prophet Zechariah (9:9). Jesus has chosen to act out the fulfillment of this prophecy and to declare his kingship in the action of riding on a donkey. This means, yes, I am king, for that’s what the prophet says it means: „Behold your king.” „But,” he is saying, „I am gentle and lowly. I am not, in my first coming, on a white war-horse with a sword and a rod of iron. I am not coming to slay you. I am coming to save you. This time. Today is the day of salvation.

But is he only coming for the „daughter of Zion,” Israel? Listen to the context in Zechariah 9:9-10 – and Jesus knew the context –

Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. ¹⁰ I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion [his kingship] will be from sea to sea, And from the River to the ends of the earth.

That’s declaration number one. Jesus very intentionally acts out the fulfillment of Zechariah 9:9 and declares his humble, gentile, saving, Jewish and global kingship. And invites you to receive it.

2. Jesus Declares His Kingship by Cleansing the Temple (Isa. 56:7)

Second, in verses 12-13 Jesus acts out another Old Testament text. It says he „entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves.” Don’t think that this meek, gentle, lowly Savior-King was without passion for his Father’s glory!

Then to explain what he is doing he quotes Isaiah 56:7. Verse 13: „And He said to them, ‘It is written, „My house shall be called a house of prayer;” but you are making it a robbers’ den.'” There are two things that make this action and this Old Testament quote so significant. One is that the context in Isaiah is about the coming kingdom of God, and so Jesus is putting himself in the position of the coming king. And the other is that the context is global, not just Jewish. Listen to Isaiah 56:6-8.

Also the foreigners who join themselves to the Lord. . . ⁷ Even those I will bring to My holy mountain And make them joyful in My house of prayer. . . . For My house will be called a house of prayer for all the peoples.” ⁸ The Lord GOD, who gathers the dispersed of Israel, declares, „Yet others I will gather to them, to those already gathered.”

So when Jesus chooses a prophetic word to interpret his action in the temple, he chooses one that underlines his coming on a donkey as king and the fact that his kingship is „for all the peoples.” It’s for you this morning. He is jealous to open his Father’s house to you for prayer.

3. Jesus Declares His Kingship by Healing (Isa. 35:4-6)

Third, in verse 14 it says, „And the blind and the lame came to him in the temple, and he healed them.” Imagine what an impact this must have had. We are talking about the most public place in the city – the temple. We are talking about blind people, and people who can’t walk – lame, paralyzed people. Not people with headaches and sore throats. This was a public demonstration of something. What?

We’ve already been told at least once. When John the Baptist was in jail he sent and asked Jesus, „Are You the Expected One, or shall we look for someone else?” In other words, are you the coming king of Israel, the Messiah? And Jesus sent this word back to John in Matthew 11:4-5, „Go and report to John what you hear and see: the blind receive sight and the lame walk.” In other words, „Yes. I am the coming king.”

Why? Why does the healing of the blind and the lame in the temple after coming into Jerusalem on a donkey mean: I am the coming king? Because in Isaiah 35 the prophet describes the coming kingship of the Messiah like this: ” Take courage, fear not. . . . The recompense of God will come, But He will save you. Then the eyes of the blind will be opened. And . . . Then the lame will leap like a deer” (35:4-6).

Jesus comes on a donkey, lowly and gentle and patient; he comes cleansing his Father’s house to make it a house of prayer for all the nations; he comes healing the blind and the lame – all to show what his kingship is now in part, and will be fully in the age to come. It is not just a kingship over other kings, but over disease and all nature. We will not just be safe and sick when he comes. We will be safe and whole – absolutely whole. Now is the acceptable time, now is the day of salvation. Trust him. Receive his amnesty. Become his subject.

4. Jesus Declares His Kingship by His Response to Children (Psa. 8)

Finally, Jesus declares his kingship by the way he responds to what the people and the children are doing and saying. In verse 8 the crowds are spreading their cloaks on the road in front of him. This is what they did when kings were crowned in the Old Testament (2 Kings 9:13). In verse 9 the crowds were shouting, „Hosanna [salvation!] to the Son of David [the hoped for king like David]; ‘Blessed is He who comes in the name of the Lord.'” (These are words from Psalm 118:25-26.)

Then in verse 15 the children were shouting the same things: „Hosanna to the Son of David.” In other words, „The king is here, the king is here!” But the chief priests became angry. So they said in verse 16, „Do You hear what these children are saying?” Now I think they could just as easily have said, „Did you hear what those crowds said? Did you see what they were doing when they put their cloaks on the ground?” They can’t believe Jesus is letting all this stand unchallenged.

Jesus answers their question with one simple word. And then an absolutely astonishing quote from Psalm 8. They say, „Do you hear what these children are saying?” And he answers in verse 16b, „Yes.” „Yes, I do. I not only hear it. I planned it. And I receive it. I would gladly receive it from you. And he would gladly receive it from us!”

Then, he ends this section by quoting Psalm 8, „Have you never read, ‘Out of the mouth of infants and nursing babies You have prepared praise for Yourself’?” What is so astonishing about this is that it refers to God. „O Lord, our Lord, How majestic is Your name in all the earth, Who have displayed Your splendor above the heavens! 2 From the mouth of infants and nursing babes You have established strength [or: praise] Because of Your adversaries.” Don’t miss this. Jesus receives the praises of little children and then explains it by quoting a psalm where children are praising God.

The King Has Come and Is Coming

So here is the concluding declaration and invitation: Jesus came the first time, and he is coming again, as the king over all kings. King of Israel, king of all the nations, king of nature and the universe. Until he comes again, there is a day of amnesty and forgiveness and patience. He still rides a donkey and not yet a white war-horse with a rod of iron. He is ready to save all who receive him as Savior and Treasure and King. Come to him. Know him. Receive him. Live your life in allegiance to him.

By John Piper. © Desiring God. Website: desiringGod.org

The Last Instructions of Jesus (Tenth Resurrection Appearance) and His Ascension

Ultimile Instructiuni ale Domnului Isus

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After Jesus’ resurrection, he was on earth for 40 days (Acts 1:3), then He led His followers out to Bethany, just outside Jerusalem, and „lifting up His hands, He blessed them. While He blessed them, he parted from them, and was carried up into heaven” (Luke 24:50-51).
John 21:1-23 relates the story of the last appearance of Jesus after His     resurrection.  Then Matthew’s center of these instructions is the future mission to spread the good news through baptism and teaching (Matthew 28:18-20). In Luke’s Gospel, Jesus teaches them to preach repentance and forgiveness of sins  (Matthew 24:47). In the fourth Gospel, Jesus breathes on the disciples the Holy Spirit, thereby empowering them to continue his mission, including the forgiveness of sins (John 20:22-23).

TENTH  RESURRECTION  APPEARANCE

From the upper room to the Mount of Olives. Mark 16:19, 20  Luke 24:50-53, Acts 1:4-11.

A. Jesus blesses them and promises the baptism of the Spirit.

B. He orders them to witness for Him:

1. In Jerusalem
2. In Judea
3. In Samaria
4. unto the uppermost parts of the earth.

C. He is received up into glory to the right hand of the Father.

D. This is the Old Testament Prophecy fulfillment number 38, that He would ascend. (Compare Psalm 24:7-10 with Mark 16:19; Luke 24:51). Did the resurrected Christ appear before any unsaved individuals? On the strength of Matthew 23:37-39 it would seem He did not.

„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! Behold, your house is left unto you desolate. 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.”

These words conclude  the Bible’s account of the greatest  life that was ever lived. It should, however be said that His glory story is not limited to the four Gospel accounts. In fact, each of the sixty-six Biblical books presents a glimpse of this marvelous and mighty Messiah. Note the following „scriptural summary of the Savior”:

Christ in every book (of the Bible)

„Christ is the theme of the entire revelation of God. He is promised in Genesis, revealed in the Law, prefigured in its history, praised in poetry, proclaimed in its prophecy, provided in its Gospels, proved in its Acts, preeminent in its Epistles and prevailing in Revelation.

(thanks to Gabi Bogdan for above video, illustrating Christ in every book, through song)

He is seen in every book of the Bible. Take a journey through the Halls of Holy Writ and and in every one of them you will see Christ. Starting with Genesis He is the seed of the woman; in Exodus the Lamb for sinners slain; in Leviticus, our High Priest; in Numbers, the Star of Jacob and the Brazen Serpent; in Deuteronomy,  the Prophet like unto Moses and the Great Rock; in Joshua, the Captain of the Lord’s Hosts; in Judges the Messenger of Jehovah; in Ruth our Kinsman-Redeemer and the Faithful Bridegroom; in 1 Samuel He is seen as the Great Judge; in 2 Samuel as the Princely King; in 1st Kings as David’s Choice; in  2 Kings as the Holiest of All; in 1 Chronicles as King by Birth; in 2 Chronicles as King by Judgement.

In Ezra He is seen as Lord of heaven and earth; in Nehemiah as builder; in Esther our Mordecai; in Job our Daysman and our Risen,  returning Redeemer; in Psalms the Son of God and the Good Shepherd; in Proverbs our Wisdom; in Ecclesiastes as the One above the sun; in Song of Solomon the great Church lover; the one Altogether Lovely and the Chiefest among ten thousand. (VIA)

The ascent into heaven

Only Mark (longer version) and Luke include an account of the ascension. For the other evangelists, Jesus’ return to the Father is taken for granted (implied). Luke wants both to round up (finish) his Gospel and to provide a link with his second volume, The Acts of the Apostles. Favorite themes, first appearing in his infancy narratives, are all fitted into these final two verses–journey, Jerusalem, rejoicing, prayers of praise(Luke 24:52-53). Jesus is portrayed as lifting His hands in blessing over the small group of disciples; in Acts 1:6-11, He will commission them to extend this blessing to the entire world and thus throughout the ages. (VIA)

Related articles

• Christ has risen! The significance of the Resurrection (rodiagnusdei.wordpress.com)

Passion Week – Good Friday 1/2 – The hurt of Peter’s denial of Christ + ‘Just as I am’, by Brian Doerkson

Photo from  www.eons.com

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How many times did the rooster crow when Peter denied Jesus?

Matthew 26:34 (also Luke 22:34, John 13:38)

„I tell you the truth,” Jesus answered, „this very night, before the rooster crows, you will disown me three times.”

Mark 14:30

„I tell you the truth,” Jesus answered, „today – yes, tonight – before the rooster crows twice you yourself will disown me three times.”

Mark 14:66-72

While Peter was below in the courtyard, one of the servant girls of the high priest came by. When she saw Peter warming himself, she looked closely at him.

„You also were with that Nazarene, Jesus,” she said.

But he denied it. „I don’t know or understand what you’re talking about,” he said, and went out into the entryway.

When the servant girl saw him there, she said again to those standing around, „This fellow is one of them.” Again he denied it.

After a little while, those standing near said to Peter, „Surely you are one of them, for you are a Galilean.”

He began to call down curses on himself, and he swore to them, „I don’t know this man you’re talking about.”

Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: „Before the rooster crows twice you will disown me three times.” And he broke down and wept.

From www.rationalchristianity.net

Jesus’ Great Confession; Peter’s Great Denial
Matthew 26:57-68

57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered. 58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After going in, he sat with the guards to see the outcome. 59 The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally two came forward 61 and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 62 So the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 63 But Jesus was silent. The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.” 65 Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy! 66 What is your verdict?” They answered, “He is guilty and deserves death.” 67 Then they spat in his face and struck him with their fists. And some slapped him, 68 saying, “Prophesy for us, you Christ! Who hit you?” (Matthew 26:57-68)

Two events are being described simultaneously by Matthew in this paragraph and the next, so as to set them in contrast to each other. The first is our Lord’s interrogation by Caiaphas, the high priest, and the Sanhedrin. The second is Peter’s “interrogation” by those around him. At the very moments Peter is denying His Lord, our Lord Jesus is affirming His identity as the Messiah – His “great confession.”

It is the middle of the night, and Jesus has been sent from Annas to stand before Caiaphas. The whole Sanhedrin is present (see also Mark 14:55), including the chief priests, scribes, and elders (Matthew 26:57-59). This is far from a legal gathering. In our terms, Jesus is not getting “due process of the law” here. These “judges” are far from neutral. They seek any testimony that will justify their resolve to kill Jesus (verse 59), but they can’t do it.

These are horrible and shameful moments in Israel’s history, but at times the account comes close to being amusing. Here is this pompous group of Israel’s “cream of the crop.” It is something like the convening of the Supreme Court in our day. These are the top religious and legal experts, and they are determined to execute Jesus. They resolved that they would not arrest or kill Jesus until “after the feast” (Matthew 26:5), but Jesus forced their hand when He informed Judas and the disciples that He would be betrayed by one of them (Matthew 26:21). Jesus even let Judas know that he was the one who would betray Him (Matthew 26:25). Judas no longer had the luxury of time. He had to act now to earn his fee, whether the Jewish leaders liked it or not.

The religious leaders were in a real bind. They seem compelled to include the Romans (Pilate, Herod, and the Roman soldiers). They were forced to crucify Jesus, a very public death. And they must complete this matter before Passover, lest they be defiled, and thus would have been prevented from participating in Passover (seeJohn 18:28; 19:14; Mark 15:42-43). A few hours earlier, it would have appeared that they had almost two weeks to prepare for the execution of Jesus. They have not had any time to acquire and “coach” witnesses, and this was very obvious. Imagine these fellows attempting to give an air of sobriety and propriety, while things are in total chaos. Their witnesses disagree so badly that even with their disposition to accept any charge, it is evident this testimony won’t suffice. A parade of witnesses pass by, and all fail to meet minimum requirements. No two witnesses agree, and when two finally agree, the charges were not viable. It was, at best, a corruption of what Jesus had said (“Destroy this temple and in three days I will raise it up” – John 2:19). Even if their words were true, it isn’t a crime to say that you are able to do such a thing; it would be a crime if you attempted it. This case would have been thrown out of any court in our land.

You can imagine how frustrated these fellows must have been. Their case was stalling, and there seemed to be nothing they could do about it. The high priest sought to induce Jesus to violate His Fifth Amendment rights (in today’s terms) by giving testimony against Himself. “What did Jesus have to say to this charge?” Jesus had nothing to say. He need not have spoken. The charges were not worthy of comment or of defense. It was not His duty to provide them with evidence; it was their duty to produce evidence of a crime.

Then the high priest had an inspiration. He would charge Jesus under oath to answer this question: “Are you the Christ, the Son of God?” (Matthew 26:63). This was a question Jesus was not legally obliged to answer. And yet Jesus chose to answer. I used to think that this was because the high priest put Him under oath. I now look at it differently. This was a question Jesus must answer. To refuse to answer would imply that He was not the Messiah, the Son of God. If He were the Messiah, the Son of God, then why would He not answer to this effect? This was the crux of the coming of our Lord – to reveal Himself as the Messiah, and as the Son of God.

Our Lord’s answer was far from tentative. Not only did He identify Himself as the Messiah, the Son of God, He also referred to Himself as the Son of Man:

Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven” (Matthew 26:67).

This is an incredibly powerful statement. Jesus affirms His identity. He is the Messiah. He is the Son of God. He is also the Son of Man, which means that He will return to the earth in power, to deal with His enemies and to establish justice.

These words, if believed, should have struck terror into the hearts of the Jewish religious leaders. Instead, they were taken as blasphemy, a capital offense by Jewish law (see Leviticus 24:10-16; Numbers 15:30). No one in that group paused to reflect on the implications of Jesus’ claim. No one gave serious thought as to whether this claim might be true. In their minds, this was all they needed to condemn Jesus to death. And so the high priest musters all the righteous indignation he can produce, and calls for the death of Jesus:

Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy!” (Matthew 26:65)

His colleagues heartily agreed, and they pronounced sentence on our Lord.

What follows is particularly significant. Once the guilty verdict is pronounced, there is a disproportionate outpouring of wrath and contempt on our Lord. They spit in His face – they spit in God’s face! They strike Him with their fists, pouring out their wrath on God incarnate. They slap Him, and challenge Him to prophesy who hit Him (26:67-68). Here is the highest court in the land, and look at its conduct. Here is God, in the hands of angry sinners.

69 Now Peter was sitting outside in the courtyard. A slave girl came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it in front of them all: “I don’t know what you’re talking about!” 71 When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.” 72 He denied it again with an oath, “I do not know the man!” 73 After a little while, those standing there came up to Peter and said, “You really are one of them too—even your accent gives you away!” 74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly (Matthew 26:69-75).

Meanwhile, Peter is sitting in the courtyard of the high priest’s house, warming himself by the fire. A mere slave girl³¹⁴ identifies him as one of Jesus’ disciples. Peter denies it. Initially, Peter does not pointedly deny knowing Jesus; he simply responds that he doesn’t know what she is talking about. Apparently this is sufficient to silence this first slave girl. But then another slave girl confronts Peter. She does not just question Peter; she speaks to those standing around: “This man was with Jesus the Nazarene” (Matthew 26:71). From Peter’s point of view, this is much more threatening. He denies his association with Jesus, underscoring his denial with an oath. Finally, a third person – one standing nearby – came up to Peter, and this time with an even more persuasive accusation: “You really are one of them too—even your accent gives you away!” (verse 73). Peter more pointedly denied even knowing Jesus, let alone associating with Him. This time he felt it necessary to punctuate his denial with cursing.

At that moment, a rooster crowed, and Peter remembered Jesus’ words indicating that he would deny Him. Peter went outside and wept bitterly. Strangely, this is the last time Matthew refers to Peter by name in this Gospel. While Matthew does provide an account of the final outcome for Judas (Matthew 27:3-10), he does not do so for Peter. Is this because he knows that such an account will take a great deal more time and information? Is this because he knows that a subsequent history of the church (including Peter) will be written? For whatever reason, Matthew does not feel compelled to give us the “rest of the story” regarding Peter.

Conclusion

If our text demonstrates anything, it is that all mankind, without exception, is desperately sinful and, apart from the grace of God in Christ Jesus, hopelessly lost:

“There is no one righteous, not even one,

11 there is no one who understands,

there is no one who seeks God.

12 All have turned away,

together they have become worthless;

there is no one who shows kindness,

not even one” (Romans 3:10b-12).

Whether at his finest, or at his worst, every human being is a sinner, desperately wicked in heart and often in deed. There is no way that we can ever earn our own righteousness, that we can attain God’s favor by our efforts. We need salvation from some source outside of ourselves. We need Jesus, for He alone can save.

Our text dramatically demonstrates the sinfulness of man and the perfection of our Lord Jesus Christ. In our text, no one comes out looking good, no one except Jesus, that is. Everything Jesus predicted happened just as He said it would. Under more stress and pressure than we will ever know, Jesus never failed. His words and His deeds are amazing to us. Though men (like Peter, or Judas, or the religious leaders) failed, Jesus did not. Though His closest friends forsook Him, He will not forsake His own – those who have trusted in Him for the forgiveness of sins and the gift of eternal life. Jesus Never Fails; He is always faithful, even when we fail:

Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end (John 13:1).

If we are unfaithful, he remains faithful, since he cannot deny himself (2 Timothy 2:13).

Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you” (Hebrews 13:5).

In mankind’s darkest hour, the perfections of our Lord shine ever so bright. He alone is worthy of our trust, and of our worship, obedience, and service. Do not let the horrors of these events in our Lord’s last hours distract your attention from Jesus. He deserves center stage. His perfections deserve our praise.

We should probably say a word about Peter’s denials. Let us not fail to read this text, describing Peter’s worst moments, without bearing in mind “the rest of the story.” We may have seen the last of Peter (by name) in Matthew, but we find a very different Peter in the Book of Acts. With the resurrection and ascension of our Lord, and the coming of the Holy Spirit at Pentecost, we find a transformed Peter. We find a man who now boldly proclaims the gospel, in spite of the opposition and the risks:

8 Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, 9 if we are being examined today for a good deed done to a sick man—by what means this man was healed— 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” 13 When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. 14 And because they saw the man who had been healed standing with them, they had nothing to say against this (Acts 4:8-14).

As a result of the work of Jesus Christ at Calvary, and the presence and power of the Holy Spirit, Peter not only boldly identifies with His Lord, He instructs us to do so as well:

13 For who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 17 For it is better to suffer for doing good, if God wills it, than for doing evil (1 Peter 3:13-17).

The events of our text underscore for us the trustworthiness and authority of the Scriptures. Just as at the birth of our Lord, so also here we find that Matthew repeatedly points out to us that the Scriptures are being fulfilled at every point of this procession to the cross. God’s Word is true. It never fails. Even when men try their hardest to resist God and to rebel against His purposes, they end up unwittingly fulfilling His purposes and promises. We can trust His Word.

Let me end with one more observation and application. Our text describes the darkest hour in all of human history, and yet we gather every Sunday to remember the death of Jesus. More than that, we come every Sunday to celebrate His death. This is due to the fact that His suffering and His death is the only means by which sinful men may be saved, and have eternal life. It is also due to the fact that the resurrection of Jesus enables us to view these events in a whole new way. At the cross, Jesus took the curse (death) and made it the cure (His atoning work on our behalf). God used the most cruel and wicked actions of men to accomplish His eternal plan of salvation.

Surely this is an example of the truth that is proclaimed in Romans 8:

28 And we know that all things work together for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:28-30).

God was able to make the horrid events of our Lord’s rejection and crucifixion into a salvation so blessed that it will take all eternity to fathom it. If our Lord can transform this kind of apparent tragedy into a triumphant work of redemption, then is it not reasonable for us to believe that God will cause every event in our lives to work out for His glory, and for our good?

Passion Week – Tuesday – Olivet Discourse

Photo credit trackingbibleprophecy.com

Pentru traducere automata, fa click aici – Romanian (pentru tot articolul).

Saptamana Mare – Ce s-a intamplat Marti.
~~~In drum inapoi spre Ierusalim, ucenicii vad ca smochinul blestemat s-a uscat. (Matei 21 si Marcu 11)
~~~Autoritatea lui Isus este contestata de preoti la Templu
~~~Matei 22
Pilde care ne invata despre venirea Domnului
~~~Matei 23
Vai de voi cărturari şi farisei ipocriţi!
~~~Olivet discourse – Isus invata pe Muntele Maslinilor
Luca 21 & Matei 25 vorbeste despre revenirea Lui
Pilda fecioarelor, pilda talantilor, si judecata finala

1. On the way back to Jerusalem in the morning the disciples see the withered fig tree.
2. In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany.

„Olivet Discourse” is a name given to 4 special chapters in the Bible. It includes Matthew 24th-25th, Mark 13th and Luke 21st chapters. In all of these chapters Jesus speaks about the „End-Times” which will come upon humanity. Jesus gave these messages to the apostles while they were upon the Mount of Olives, hence the name: Olivet Discourse.

A study by Hampton Keathley IV at Bible.org

Introduction

You must be aware that these are probably the most debated parables in the Bible. Many of the books and journal articles and articles on the internet that I read said all the characters in these parables were believers. Instead of seeing that these are parables about salvation, they see them as parables about rewards or loss of rewards. It is the same argument that we dealt with a few weeks ago in our discussion of the marriage feast and the outer darkness.

Because of the context and because the punishment for the unfaithful is so severe, I see them as all dealing with salvation issues. But rewards are also taught.

These are extremely difficult parables to interpret. I’m tempted to just tell you what I think they mean and ignore all the other views, but I think it is good for you to hear the other interpretations and do your own wrestling with the details.

Context of Matthew 25

Olivet discourse – events of tribulation leading up to 2^nd coming.

In Matt 24:36 Jesus begins to answer the question of when He will be returning.

It will be just like in Noah’s day when people didn’t believe Noah and were surprised when it started raining. In the same way, even when people are in the tribulation, experiencing the wrath of God, many are still not going to believe.

So, the when it says „two will be in the field, and one will be taken…” the one taken will be taken to judgment. And the appearance of the thief in the next section is to judge the unbelieving. They didn’t believe the thief was coming. They didn’t believe that God was coming to hold them accountable.

I think that this theme of judging the unbelieving is continued in these next four parables. Although the text doesn’t use the word believe, those that get judged all have actions that indicate they didn’t believe. And their judgment is severe: they get cut to pieces, locked outside, sent to the outer darkness, etc.

And in each parable those who are judged are contrasted to others who not only believed, but were prepared, faithful, fruitful, etc. And those got rewarded for their faithfulness.

We talked about it a couple weeks ago, but this is what some call „Matthew’s rejection imagery.” He always mixes rewards for some with eternal damnation for others, like it all happens at the same event. It sort of makes you wonder if perhaps it does? But then that would make us amillennial or something like that.

Anyway, I want to give you the plot up front. Because I’m going to be discussing other views mixed with my views (notice I didn’t say „the correct view”), I think it might be helpful to have the „Big Idea” in your heads as we study the parables.

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to go ahead and live our lives but stay prepared. We need to live and work like the master is going to be back any minute. Because we are going to be rewarded for how hard we worked while he was gone.

Wise and Evil Slaves contrasted

Matthew 24:45-51 also in Luke 12:41-48

Some say because these are slaves, they are both saved. And some say that there is only one slave in the parable. The slave starts off being faithful, but then changes later in life and becomes an unfaithful, evil slave. Dillow makes a big deal out of the word „that” in vs 48 saying that it proves that this is the same slave. And since the slave was once very faithful, he must now just be carnal. Since he was saved, he still is saved, but just carnal or unfaithful, he does not go to hell. He just loses rewards and is very sad.

But, concerning the idea that „since they are both slaves, they are both saved” – In all of Jesus’ parables he contrasts two or three people with the same social status. How else is he going to create tension and contrast? He always uses slaves and sons because God is the Master of all. Slaves and sons are the natural examples to represent this relationship between God and man. The idea behind all these parables is that humans have an equal opportunity to respond, believe, etc. Some do, and some don’t. And here’s what’s going to happen to them.

Concerning the idea that this is one slave who changes. The phrase „if that slave” does refer back to this hypothetical slave. This is not a story about a slave who later in life started backsliding. Jesus is just giving an example.

Jesus is saying: Let’s take a slave… If that slave does this… he will be rewarded. However, if that slave does this… he will be cut into pieces.

He is a wise slave if he believes and anticipates master’s return and faithfully carries out the master’s orders. If he does this, he will be rewarded.

He is an evil slave if he doesn’t believe his master will return.

If the slave takes no note of the coming return and deludes himself into thinking either it will never happen or that he will have time to reform, he will be severely punished. It says he will be cut to pieces.

I believe “cut off” may be a better translation because in Qumran literature this word is used for excommunication and being cut off from the rest of the group. And I think the idea of separation fits better with the context – the punishment that all the bad guys receive in this string of parables is separation from God. Either way, it is severe punishment. Perhaps too severe for a believer?

Application:

This represents a universal principle. If a person doesn’t really believe that there is a God who will hold them accountable when they die, they aren’t very likely to feel a need to “trust” in God or obey his commandments.

I’ve also heard of people who believed that there was a God and he would hold them accountable, but they didn’t want to change their lifestyle and figured they would just „get religion” later. This parable speaks to them too. You never know when God will return or if you will die in a car wreck tomorrow.

We also see the result is a lifestyle that is abusive (beat his fellow slaves) and destructive (eat and drink with drunkards.)

Speaking of „beating his fellow slaves.” Some say because he beat his fellow slaves then he must be saved because they were his fellow slaves. My question is „who else is a slave going to beat?” Free men? If he is going to be abusive to his fellow man, it has got to be another slave. We can’t read into this „a salvation relationship with God” because of his association with other slaves. Just like we can’t read into the passage that because we have two slaves, we have two saved people in view.

Ten Virgins

This is a much debated parable. No one can agree what anything means.

“Virgins” – Some say that they are called “virgins” to emphasize their purity and that this means all ten were Christians (Dillow). Most say they represent people in the tribulation.

“Lamps” People argue whether these were little bowl lamps or torches. Then they argue about what the lamps represent. Some think the lamps and their light represent knowledge. Stedman says the ladies each had light to start with. Which would equate to people having a certain degree of knowledge about the Lord’s return. But for five of them, that knowledge was just academic. It really hadn’t gripped them.

Others think the lamps represents works which are the believer’s „light” or testimony to the world.

The light was supplied by the oil, and therefore it was absolutely essential that they have an adequate supply of oil, otherwise their light would go out. So what does the oil represent.

“Oil” – Some say it is the Holy Spirit (Walvoord, Stedman), some say it is works, others say it is faith.

Here is an example of the type of reasoning you run across when reading the commentators.

In verse 3 we have one of the major interpretive problems of the parable. What does the olive-oil represent? There is a quick answer that suggest that the olive-oil is a symbol of the Holy Spirit. However that interpretation must be resisted because the Holy Spirit is a gift and cannot be bought. The instructions to go and buy some more would make no sense at all in the case of the Holy Spirit. I think the answer must be found in seeing that the oil is only important when it is set on fire. In other words when it is giving light. The symbol of light rather than oil helps us because then we realize that Jesus is talking about the good works of the believer which he/she does before men which constitutes them the light of the world. The foolish virgins had no oil therefore they had no works with which to greet the bride-groom.¹

His argument against this being the Holy Spirit because you can’t buy the Holy Spirit doesn’t make any sense. You can’t buy works or faith either. So that is no argument. It is a good example of one’s conclusion driving his reasons. When I come across a paragraph like that, it makes me want to stop reading the rest of the paper because I question the validity of any of his arguments.

If you think the oil is works, then you have to decide if the five foolish ladies were saved or not. If they were not saved, then the lack of works proved that they were not saved (lordship view). And not getting into the banquet is the same as not getting into heaven.

If you think the ladies were saved, then you will say that the ladies didn’t get any rewards. And that the banquet represents rewards or reigning with Christ (Free Grace view).

Some say that the foolish virgins had oil to start with (Dillow) and so had faith and so were saved. But others argue that that is not necessarily so (Walvoord). It says they rose, trimmed their lamps and lit them. But since they did not have oil in them, they immediately went out. So, it is more probable that they didn’t have any oil to start with.

What do I think?

Because this parable starts off with “the kingdom of heaven is like…” I think it is a salvation parable. Matthew uses this phrase eleven times and in the other parables where this phrase is used, the parables are about salvation and getting into the kingdom of heaven. Maybe I should say that out of these eleven parables. They are clearly about salvation or debated. None are clearly not about salvation.

The term virgins is not significant. The idea is just that they were young unmarried ladies. The term “virgin” was often used that way. Perhaps bridesmaids would be a better term.

Five are prepared – have their own oil. Five are unprepared – couldn’t borrow oil. I think that the symbolism is that you can’t get into heaven with someone else’s faith.

Banquet imagery to an Israelite is a reference to kingdom with God and His bride, Israel. This is not the Bema and wedding feast with Christ and Church. Remember the context is judgment at the 2^nd coming, not the rapture.

The five were left outside (never made it in banquet hall as in Matt 22). So if you go to Matt 22 and make a big deal about the fact that the guy without wedding clothes made it into the banquet and was therefore saved, then those that argue that the virgins are saved (to be consistent with their interpretation of Matt 22) have to reconcile the fact that here they didn’t get in.

The Lord didn’t know them – cf. Matt 7:21 which is the same statement and those clearly do not enter the kingdom of heaven.

Once the door was closed, it was too late to enter. Those who are shut out miss not simply a fine meal, but also the kingdom itself. Similar imagery to Luke 13:22–29 which talks about the narrow door, not being known by the Lord, banquet imagery and weeping and gnashing of teeth.

Application:

Where the last parable taught that the Lord could return sooner than expected, this one teaches that there may be quite a delay before the Lord returns. We know that in fact there has been. It’s been almost 2,000 years so far. Both the wise and foolish virgins slept. But they are not condemned for it. Perhaps the point is that we need to go ahead and live our lives. Not sell everything and go wait on the mountain top for the Lord’s return.The main point of the parable is that even if it might be a long time before the Lord returns, don’t wait until the last minute to get prepared, because you never know when that last minute will be and you may miss out.

And I think preparation is faith.

Talents

Another Kingdom of heaven is like parable – “it is like” refers back to 25:1 – Some try to say this is different because 25:14 doesn’t say “kingdom,” but the “it” has to have an antecedent. What else are you going to link the “it” to?

Big debate is whether or not the slaves represent saved people or not. Some try to argue that since they were all slaves, they were all saved. We’ve already dealt with that assumption.

But, there is a big contrast going on between the first two slaves and the third slave. The third slave did not know the master. He thought he understood what was required of him, but he was wrong. Maybe it is like the person who thinks he will get into heaven for being mostly good.

When confronted by the master, this wicked slave argued beligerantly and attempted to make his laziness a necessity and a virtue. By defaming the master, portraying him as one who enriched himself by exploiting others, he attempted to excuse his own actions. When I read his response, my thought is this: There may be shame at the Bema seat when Christ reveals our deeds, but not defiance. Does this sound like a Christian at the Bema seat? Does it sound like he “knows” the Master? Therefore, I have difficulty thinking that this third slave is saved.

This man seems to have given in to some cunning reasoning. It is much like the thinking of Judas Iscariot when he sold his Lord. Judas reasoned, if He is really the Messiah, my betrayal will not hurt anything and I will get my money from the High Priest. If He is not the Messiah, then at least I get the money. This one-talent man reasoned somewhat the same way. His lord was going on a far journey. If the servant put the money in the bank, he would have to register it in his lord’s name. Then when his lord did not come back, his heirs could claim it. He reasoned, however, that if be buried it in the backyard, there would be no record. If his master did not come back, the servant would have it for himself. If he does come back, he could not accuse him of dishonesty because he could produce the talent. It was a cunning that was built upon uncertainty that the Lord was returning. He just did not believe that his lord was coming back. If he had, he would have handled the money differently. This is what the lord meant when be said that he was a wicked servant.²

The mixture of rewards and judgment – fits Matthew’s rejection imagery. He usually globs these together like an OT prophet did when looking at the 1^st and 2^nd advents of Christ. Also, the Bible talks about rewards and loss of rewards (1 Cor 3:15) at Bema, not rewards and judgment. So, I think we must be careful not to say that, because some got rewards, we are at the Bema and all were saved, and the third guy just lost rewards. I think his punishment is too severe.

The description of the servant’s attitude suggests something qualitatively different from the other two servants found faithful. There is a definite contrast going on here. The works are indicative of the relationship with the master. The third slave had no works which in the gospels is the same as having no faith.

Free grace people balk at this statement because Lordship people think the logical conclusion is that one has to have good works to prove that he is saved. In the gospels we do have statements like when Jesus says, “Why do you call me Lord and do not do what I say?” But when we read Paul we get in to issues such as carnality, getting to heaven as though through fire, etc. So we know that works don’t always follow. But when we are dealing with parables, we need to let them use their terminology.

Sheep and Goats

We see the Son of Man coming in glory with his angels. This is the second coming, not the rapture.

Judgment results in entrance to heaven or being sent to hell.

The rejection of the goats was not based on what they did, but on what they failed to do. It was a sin of omission toward “the least of these” (cf. the rich man and Lazarus in Luke 16:19–31). God abhors not simply the performing of sinful acts but also the omission of deeds. Failure to do good is in fact to do evil. In addition the free gift of grace (as represented in Matt 20:1–16) has to be reconciled with the role of works (as here in 25:31–46 {Matt 25}). The works are the fruit that demonstrates the reality of the conversion of one’s heart. The love shown by these deeds of mercy springs from true faith. As Walvoord affirms, “What is presented here is not the basis or ground of salvation but the evidence of it…. Accordingly, while works are not the ground of justification for salvation, they can be the fruit or evidence of it.”

Since our section started off with judgment resulting in hell and Since it is clear from this parable that they are judged by their works and sent to hell for not having the works – which represent faith – why do people have such a difficult time believing that the parables in between say the same basic thing?

Summary

In summary several points are worth highlighting.

First, in each parable the judgment occurs at the consummation of this age. While the timing of that event is unknown, each follower is to be ready for and anticipate the coming kingdom.

Second, the essential nature of the judgment is soteriological. The judgment will render decisions that are eternal in nature, reflecting the status of each human being with regard to his or her eternal relationship to the kingdom. Phrases such as “the darkness outside,” the “fiery furnace,” and “weeping and gnashing of teeth” describe eternal separation from the kingdom. They are not simply expressions of grief over a Christian life that did not count for much in the kingdom, for they are figures and phrases representing an eternal exclusion from the presence of God. With this in view, it has been suggested that salvation in these parables is viewed as a “whole,” not simply as a point of entry. The “sons of the kingdom” and the “sons of the evil one” (Matt 13:38) are on opposite sides of the soteriological divide. There is no room for purgatory, universalism, or a view that some may miss the heavenly “banquet” while yet retaining a right to entry into the kingdom (i.e. “salvation,” in Pauline terms). Those who are rejected are permanently excluded.

Third, the basis for this eternal judgment is the individual’s works. In some cases the emphasis is on faithfulness to a job assigned: perhaps in a picture of preparation for an event, or a picture of the fruit of the believer. But however it was pictured, works were the key to the judgment.

What complicates the problem is that the decision for rejection or acceptance is presented as a soteriological decision based on these works. Such a judgment is highlighted by the parables of the Wheat and the Tares (perhaps along with the Narrow Door and the Virgins) in which those who appear to fit into the proper categories do not do so (even when they think they do) since they were not properly prepared for the kingdom. Perhaps the clearest example is the parable of the Sheep and the Goats, in which eternal life and eternal perdition are the options meted out based on how people treated the followers of the Son of Man.

Works are not separated from the faith one exercises for entrance to the kingdom for works are evidence of that faith. A true change of heart will be reflected in a person’s life. A lack of that change is apparently enough to prevent entrance into the eschatological kingdom (the goats are prohibited from entrance because of their actions while the sheep are given entrance because of their works); but works are never ultimately separated from the faith of the individual, for it was also shown that works are not in themselves enough to impress the Son of Man positively in His role as judge (cf. Matt 7:21–23).

Paul wrote with different emphases in mind, focusing clearly on the entrance requirements into salvation, namely, justification by faith. While the Synoptics support the role of faith in establishing one’s relationship with God (usually in phrases such as “repent and believe the gospel”), they tend to emphasize the whole life of faith for the believer. In other words the life of a follower of Jesus is to be a constant exercise of faith in order to obey and please God. Paul clearly recognized this same truth, for he knew that something started by faith cannot be perfected by works (the burden of Galatians).

Conclusion

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to be go ahead and live our lives (sleep like the virgins did) but stay prepared. We need to live and work like the master is going to be back any minute (like the faithful servant did), because we are going to be rewarded for how hard we worked while he was gone (parable of talents).

c

John Charles Ryle for Christmas – What Think Ye of Christ?

J. C. Ryle
(1816-1900)

Saying, What think ye of Christ? whose son is he? They say unto him, the son of David.— Matthew 22:42

__________________________

First published by Drummond’s Tract Depot, Stirling, Scotland

Christmas is a season which almost all Christians observe in one way or another. Some keep it as a religious season. Some keep it as a holiday. But all over the world, wherever there are Christians, in one way or another Christmas is kept. (Photo on right touchyaneighbor.com Photo above richgift.blogspot.com)

Perhaps there is no country in which Christmas is so much observed as it is in England. Christmas holidays, Christmas parties, Christmas family-gatherings, Christmas services in churches, Christmas hymns and carols, Christmas holly and mistletoe,—who has not heard of these things? They are as familiar to English people as anything in their lives. They are among the first things we remember when we were children. Our grandfathers and grandmothers were used to them long before we were born. They have been going on in England for many hundred years. They seem likely to go on as long as the world stands.

But, reader, how many of those who keep Christmas ever consider why Christmas is kept? How many, in their Christmas plans and arrangements, give a thought to Him, without whom there would have been no Christmas at all? How many ever remember that the Lord Jesus Christ is the cause of Christmas ? How many ever reflect that the first intention of Christmas was to remind Christians of Christ’s birth and coming into the world? Reader, how is it with you? What do you think of at Christmas?

Bear with me a few minutes, while I try to press upon you the question which heads this tract. I do not want to make your Christmas merriment less. I do not wish to spoil your Christmas cheer. I only wish to put things in their right places. I want Christ Himself to be remembered at Christmas! Give me your attention while I unfold the question—”What think ye of Christ?”

I. Let us consider, firstly, why all men ought to think of Christ.

II. Let us examine, secondly, the common thoughts of many about Christ.

III. Let us count up, lastly, the thoughts of true Christians about Christ.

Reader, I dare say the demands upon your time this Christmas are many. Your holidays are short. You have friends to see. You have much to talk about. But still, in the midst of all your hurry and excitement, give a little time to your soul. There will be a Christmas some year, when your place will be empty. Before that time comes, suffer me as a friend to press home on your conscience the inquiry,—”What think ye of Christ?”

I. First, then, let us consider why all men ought to think of Christ.

This is a question which needs to be answered, at the very outset of this tract. I know the minds of some people when they are asked about such things as I am handling today. I know that many are ready to say, „Why should we think about Christ at all ? We want meat, and drink, and money, and clothes, and amusements. We have no time to think about these high subjects. We do not understand them. Let parsons, and old women, and Sunday-school children mind such things if they like. We have no time in a world like this to be thinking of Christ.”

Such is the talk of thousands in this country. They never go either to church or chapel. They never read their Bibles. The world is their god. They think themselves very wise and clever. They despise those whom they call „religious people.” But whether they like it or not, they will all have to die one day. They have all souls to be lost or saved in a world to come. They will all have to rise again from their graves, and to have a reckoning with God. And shall their scoffing and contempt stop our mouths, and make us ashamed? No, indeed! not for a moment! Listen to me and I will tell you why.

All men ought to think of Christ, because of the office Christ fills between God and man. He is the eternal Son of God, through whom alone the Father can be known, approached, and served. He is the appointed Mediator between God and man, through whom alone we can be reconciled with God, pardoned, justified, and saved. He is the Divine Person whom God the Father has sealed to be the giver of everything that man requires for his soul. To Him are committed the keys of death and hell. In His favour is life. In Him alone there is hope of salvation for mankind. Without Him no child of Adam can be saved. „Other foundation can no man lay than that is laid, which is Jesus Christ.” „He that hath the Son hath life, and he that hath not the Son of God hath not life.” (I Cor. iii. 11; 1 John v.12.) And ought not man to think of Christ? Shall God the Father honour Him, and shall not man? I tell every reader of this tract that there is no person, living or dead, of such immense importance to all men as Christ. There is no person that men ought to think about so much as Christ.

All men ought to think of Christ, because of what Christ has done for all men. He thought upon man, when man was lost, bankrupt, and helpless by the fall, and undertook to come into the world to save sinners. In the fullness of time He was born of the Virgin Mary, and lived for man thirty-three years in this evil world. At the end of that time He suffered for sin on the cross, as man’s substitute. He bore man’s sins in His own body, and shed His own lifeblood to pay man’s debt to God. He was made a curse for man, that man might be blessed. He died for man that man might live. He was counted a sinner for man that man might be counted righteous. And ought not man to think of Christ? I tell every reader of this tract that if Christ had not died for us, we might all of us, for anything we know, be lying at this moment in hell.

All men ought to think of Christ, because of what Christ will yet do to all men. He shall come again one day to this earth with power and glory, and raise the dead from their graves. All shall come forth at His bidding. Those who would not move when they heard the church-going bell, shall obey the voice of the Archangel and the trump of God. He shall set up His judgment-seat, and summon all mankind to stand before it. To Him every knee shall bow, and every tongue shall confess that He is Lord. Not one shall be able to escape that solemn assize. Not one but shall receive at the mouth of Christ an eternal sentence. Every one shall receive according to what he has done in the body, whether it be good or bad. And ought not men to think of Christ? I tell every reader of this tract, that whatever he may choose to think now, a day is soon coming when his eternal condition will hinge entirely on his relations to Christ.

But why should I say more on this subject? The time would fail me if I were to set down all the reasons why all men ought to think of Christ. Christ is the grand subject of the Bible. The Scriptures testify of Him.—Christ is the great object to whom all the Churches in Christendom profess to give honour. Even the worst and most corrupt branches of it will tell you that they are built on Christ.—Christ is the end and substance of all sacraments and ordinances.—Christ is the grand subject which every faithful minister exalts in the pulpit.—Christ is the object that every true pastor sets before dying people on their deathbeds.—Christ is the great source of light and peace and hope. There is not a spark of spiritual comfort that has ever illumined a sinner’s heart, that has not come from Christ. Surely it never can be a small matter whether we have any thoughts about Christ.

Reader, I leave this part of my subject here. There are many things which swallow up men’s thoughts while they live, which they will think little of when they are dying. Hundreds are wholly absorbed in political schemes, and seem to care for nothing but the advancement of their own party.—Myriads are buried in business and money matters, and seem to neglect everything else but this world.—Thousands are always wrangling about the forms and ceremonies of religion, and are ready to cry down everybody who does not use their shibboleths, and worship in their way. But an hour is fast coming when only one subject will be minded, and that subject will be Christ! We shall all find—and many perhaps too late—that it mattered little what we thought about other things, so long as we did not think about Christ.

Reader, I tell you this Christmas, that all men ought to think about Christ. There is no one in whom all the world has such a deep interest. There is no one to whom all the world owes so much. High and low, rich and poor, old and young, gentle and simple,—all ought to think about Christ.

II. Let us examine, secondly, the common thoughts of many about Christ.

To set down the whole list of thoughts about Christ, would indeed be thankless labour. It must content us to range them under a few general heads. This will save us both time and trouble. There were many strange thoughts about Christ when He was on earth. There are many strange and wrong thoughts about Christ now, when He is in heaven.

The thoughts of some people about Christ are simply blasphemous. They are not ashamed to deny His Divinity. They refuse to believe the miracles recorded of Him. They pretend to find fault with not a few of His sayings and doings. They even question the perfect honesty and sincerity of some things that He did. They tell us that He ought to be ranked with great Reformers and Philosophers, like Socrates, Seneca, and Confucius, but no higher.—Thoughts like these are purely ridiculous and absurd. They utterly fail to explain the enormous influence which Christ and Christianity have had for eighteen hundred years in this world. There is not the slightest comparison to be made between Christ and any other teacher of mankind that ever lived. The difference between Him and others is a gulf that cannot be spanned, and a height that cannot be measured. It is the difference between gold and clay,—between the sun and a candle. Nothing can account for Christ and Christianity, but the old belief that Christ is very God. Reader, are the thoughts I have just described your own? If they are, take care!

The thoughts of some people about Christ are vague, dim, misty, and indistinct. That there was such a Person they do not for a moment deny. That He was the Founder of Christianity, and the object of Christian worship, they are quite aware. That they hear of Him every time they go to public worship, and ought to have some opinion or belief about Him, they will fully admit. But they could not tell you what it is they believe. They could not accurately describe and define it. They have not thoroughly considered the subject They have not made up their minds! —Thoughts such as these are foolish, silly, and unreasonable. To be a dying sinner with an immortal soul, and to go on living without making up one’s mind about the only Person who can save us, the Person who will at last judge us, is the conduct of a lunatic or an idiot, and not of a rational man. Reader, are the thoughts I have just described your own? If any are, take care!

The thoughts of some men about Christ are mean and low. They have, no doubt, a distinct opinion about His position in their system of Christianity. They consider that if they do their best, and live moral lives, and go to church pretty regularly, and use the ordinances of religion, Christ will deal mercifully with them at last, and make up any deficiencies.—Thoughts such as these utterly fail to explain why Christ died on the cross. They take the crown off Christ’s head, and degrade Him into a kind of make-weight to man’s soul. They overthrow the whole system of the Gospel, and pull up all its leading doctrines by the roots. They exalt man to an absurdly high position; as if he could pay some part of the price of his soul!—They rob man of all the comfort of the Gospel; as if he must needs do something and perform some work to justify his own soul!—They make Christ a sort of Judge far more than a Saviour, and place the cross and the atonement in a degraded and inferior position! Reader, are the thoughts I have just described your own? If they are, take care !

The thoughts of some men about Christ are dishonouring and libellous. They seem to think that we need a mediator between ourselves and our Saviour! They appear to suppose that Christ is so high, and awful, and exalted a Person, that poor, sinful man may not approach Him! They say that we must employ an Episcopacy ordained minister as a kind of go-between, to stand between us and Jesus, and manage for our souls! They send us to saints, or angels, or the Virgin Mary, as if they were more kind and accessible than Christ!—Thoughts such as these are a practical denial of Christ’s priestly office. They overthrow the whole doctrine of His peculiar business, as man’s Intercessor. They hide and bury out of sight His especial love to sinners and His boundless willingness to receive them. Instead of a gracious Saviour, they make Him out an austere and hard King. Reader, are the thoughts I have just described your own? If they are, take care!

The thoughts of some men about Christ are wicked and unholy. They seem to think that they may live as they please, because Christ died for sinners! They will indulge every kind of wickedness, and yet flatter themselves that they are not blameworthy for it, because Christ is a merciful Saviour! They will talk complacently of God’s election, and the necessity of grace, and the impossibility of being justified by works and the fullness of Christ, and then make these glorious doctrines an excuse for lying, cheating, drunkenness, fornication, and every kind of immorality.—Thoughts such as these are as blasphemous and profane as downright infidelity. They actually make Christ the patron of sin. Reader, are these thoughts I have described your own? If they are, take care!

Reader, two general remarks apply to all these thoughts about Christ of which I have just been speaking. They all show a deplorable ignorance of Scripture. I defy any one to read the Bible honestly and find any warrant for them in that blessed Book. Men cannot know their Bibles when they hold such opinions.—They all help to prove the corruption and darkness of human nature. Man is ready to believe anything about Christ except the simple truth. He loves to set up an idol of his own, and bow down to it, rather than accept the Saviour whom God puts before him.

I leave this part of my subject here. It is a sorrowful and painful one, but not without its use. It is necessary to study morbid anatomy, if we would understand health. The ground must be cleared of rubbish before we build.

III. Let us now count up, lastly, the thoughts of true Christians about Christ.

The thoughts I am going to describe are not the thoughts of many. I admit this most fully. It would be vain to deny it. The number of right thinkers about Christ in every age has been small. The true Christians among professing Christians have always been few. If it were not so, the Bible would have told an untruth. „Strait is the gate,” says the Lord Jesus, „and narrow is the way that leadeth unto life, and few there be that find it.—Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.” „Many walk,” says Paul, „of whom I tell you, even weeping, that they are the enemies of the cross of Christ; whose end is destruction.” (Matt vii. 13, 14. Phil. iii. 18, 19.)

True Christians have high thoughts of Christ. They see in Him a wondrous Person, far above all other beings in His nature,—a Person who is at one and the same time perfect God, mighty to save, and perfect Man, able to feel.—They see in Him an All-powerful Redeemer, who has paid their countless debts to God, and delivered their souls from guilt and hell.—They see in Him an Almighty Friend, who left heaven for them, lived for them, died for them, rose again for them,—that He might save them for evermore.—They see in Him an Almighty Physician, who washed away their sins in His own blood, put His own Spirit in their hearts, delivered them from the power of sin, and gave them power to become God’s children.—Happy are they who have such thoughts! Reader, have you?

True Christians have trustful thoughts of Christ. They daily lean the weight of their souls upon Him by faith, for pardon and peace. They daily commit the care of their souls to Him, as a man commits a treasure to a safe keeper. They daily cling to Him by faith, as a child in a crowd clings to its mother’s hand. They look to Him daily for mercy, grace, comfort, help, and strength, as Israel looked to the pillar of cloud and fire in the wilderness for guidance. Christ is the Rock under their feet, and the staff in their hands, their ark and their city of refuge, their sun and their shield, their bread and their medicine, their health and their light, their fountain and their shelter, their portion and their home, their door and their ladder, their root and their head, their advocate and their physician, their captain and their elder brother, their life, their hope, and their all. Happy are they who have such thoughts! Reader, have you?

True Christians have experimental thoughts of Christ. The things that they think of Him, they do not merely think with their heads. They have not learned them from schools, or picked them up from others. They think them because they have found them true by their own heart’s experience. They have proved them, and tasted them, and tried them. They think out for themselves what they have felt . There is all the difference in the world between knowing that a man is a doctor or a lawyer, while we never have occasion to employ him, and knowing him as „our own,” because we have gone to him for medicine or law. Just in the same way there is a wide difference between head knowledge and experimental thoughts of Christ. Happy are they who have such thoughts? Reader, have you?

True Christians have loving and reverent thoughts of Christ. They love to do the things that please Him. They like, in their poor weak way, to show their affection to Him by keeping His words. They love everything belonging to Him,—His day, His house, His ordinances, His people, His Book. They never find His yoke heavy, or His burden painful to bear, or His Commandments grievous. Love lightens all. They know something of the mind of Mr. Standfast, in „Pilgrim’s Progress,” when he said, as he stood in the river,—”I have loved to hear my Lord spoken of; and whenever I have seen the print of His shoe in the earth, then I have coveted to set my foot over it.” Happy are they who have such thoughts? Reader, have you?

True Christians have hopeful thoughts of Christ. They expect to receive far more from Him one day than they have ever received yet. They hope that they shall be kept to the end, and never perish. But this is not all. They look forward to Christ’s second coming and expect that then they shall see far more than they have seen, and enjoy far more than they have yet enjoyed. They have the earnest of an inheritance now in the Spirit dwelling in their heart. But they hope for a far fuller possession when this world has passed away. They have hopeful thoughts of Christ’s second Advent, of their own resurrection from the grave of their reunion with all the saints who have gone before them, of eternal blessedness in Christ’s kingdom. Happy are they who have such thoughts! They sweeten life, and lift men over many cares. Reader, have you such thoughts ?

Reader, thoughts such as these are the property of all true Christians. Some of them know more of them and some of them know less. But all know something about them. They do not always feel them equally at all time! They do not always find such thoughts equally fresh and green in their minds. They have their winter as well as their summer, and their low tide as well as their high water. But all true Christians are, more or less, acquainted with these thoughts. In this matter churchmen and dissenters, rich and poor, all are agreed, if they are true Christians. In other things they may be unable to agree and see alike. But they all agree in their thoughts about Christ. One word they can all say, which is the same in every tongue. That word is „Hallelujah,” praise to the Lord Christ! One answer they can all make, which in every tongue is equally the same. That word is, „Amen,” so be it!

And now, reader, I shall wind up my Christmas tract, by simply bringing before your conscience the question which forms its title. I ask you this day, —”What think ye of Christ?”

What others think about Him is not the question now. Their mistakes are no excuse for you.—Their correct views will not save your soul. The point you have before you is simply this,—”What do you think yourself?”

Reader, this Christmas may possibly be your last. Who can tell but you may never live to see another December come round? Who can tell but your place may be empty, when the family party next Christmas is gathered together? Do not, I entreat you, put off my question or turn away from it. It can do you no harm to look at it and consider it. What do you think of Christ?

Begin, I beseech you, this day to have right thoughts of Christ, if you never had them before. Let the time past suffice you to have lived without real and heartfelt religion.—Let this present Christmas be a starting point in your soul’s history. Awake to see the value of your soul, and the immense importance of being saved. Break off sharp from sin and the world. Get down your Bible and begin to read it. Call upon the Lord Jesus Christ in prayer, and beseech Him to save your soul. Rest not, rest not till you have trustful, loving, experimental, hopeful thoughts of Christ.

Reader, mark my words! If you will only take the advice I have now given you, you will never repent it. Your life in future will be happier. Your heart will be lighter. Your Christmas gatherings will be more truly joyful. Nothing makes Christmas meetings so happy as to feel that we are all travelling on towards an eternal gathering in heaven.

Reader, I say for the last time, if you would have a happy Christmas, have right thoughts about Christ.

added to www.biblebb.com by Tony Capoccia

Christmas: The Dawn of Death’s Destruction

via Churchleaders.com Photo credit www.sodahead.com

The Apostle Paul wrote, “O death, where is your sting?” (1 Corinthians 15:55). Anyone grieving the death of someone they love deeply will say that “sting” hardly begins to describe the pain.

And Christmas often heightens this pain. Certain decorations recall hands we will never hold again. Gatherings make visible precious absences. Sweet voices now stilled echo in our memories as we sing or share stories.

But this is not a bad thing. Christmas is actually a very good time for grief. Because sorrow has a way of disbursing fantasy nonsense and pointing us to what the birth of Jesus was all about: death’s destruction (1 Corinthians 15:26).

The sting Paul is talking about is not grief. He knows “sorrow upon sorrow” (Philippians 2:27). He is talking about something far worse: condemnation.

“The sting of death is sin” (1 Corinthians 15:56) because “the wages of sin is death” (Romans 6:23). And physical death hardly begins to describe this death. Like all of us, Paul would have preferred to not die physically (2 Corinthians 5:4). But he knew he would (2 Timothy 4:6). The death Paul spent his life trying to save people from was spiritual death.

Paul’s main concern was the “wrath and fury” (Romans 2:8) people would experience if they stood before the “judgment seat of God” (Romans 14:10) still in their sins (1 Corinthians 15:16-20). He believed the worst possible thing a human being can experience is to be “accursed and cut off from Christ” (Romans 9:2). He believed Jesus, who said,

Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. (Matthew 10:28)

This is the main issue in life. We must be reconciled to God (2 Corinthians 5:20) and have our sentence of hell cancelled (Colossians 2:14). And the only way to do that is to receive the free gift of God, which is the forgiveness of sins and eternal life through his Son, Jesus (Romans 6:23).

That’s why Jesus came. His whole purpose for being born was to die,

That through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. (Hebrews 2:14–15)

But not just to die. Jesus was born to be raised from the dead (Revelation 1:18). He is the Resurrection and the Life and whoever believes in him “though he die yet shall he live” (John 11:25).

When Jesus was born in Bethlehem it was the dawn of death’s destruction. It made possible the fast-approaching time when,

He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. (Isaiah 25:8)

If you’re feeling grief this Christmas, then know that what you’re experiencing is very much a part of Christmas. Jesus came to deal with your grief. Hear with fresh ears the angel’s gospel: Jesus came to save us from our sins (Matthew 1:21). And if sin is removed, death’s days are numbered and your numbered tears (Psalm 56:8) will be wiped away.

May the Resurrection and the Life infuse your Christmas grief with hope (1 Thessalonians 4:13).

God gives Mathematical Proof for Christianity

photo via www.wikihow.com

AN AWESOME  ARTICLE! by Dan Delzell, pastor of Wellspring Lutheran Church in Papillion, Nebraska writes this article in The Christian Post.

It is impossible that Christianity is not God’s revelation of truth to man. Simply impossible. The math proves it beyond question. It doesn’t take faith to believe that one plus one equals two, and it doesn’t take faith to identify the religion which has mathematical certainty in its corner.

God didn’t have to give us mathematical proof of His existence, but He did it anyway. God didn’t have to give us proof of Christianity, but He chose to do so. And God didn’t have to give us proof of His love for us, but that is exactly what He did. The proof is irrefutable.

I live in Nebraska where I serve as a pastor. Imagine someone covering this entire state in silver dollars 6 feet deep. Then mark one coin and bury it anywhere across the state. Next, blindfold a man and have him choose one coin. The odds that he would choose the marked coin are the same odds of getting 8 prophecies all fulfilled in one man. God gave us about 300 fulfilled prophecies in the Person of Jesus Christ.

Here are 8 of those 300 prophecies:

(1) The Messiah will be born in Bethlehem. (Micah 5:2; Matthew 2:1; Luke 2:4-6)
(2) The Messiah will be a descendant of Jacob. (Numbers 24:17; Matthew 1:2)
(3) The Messiah will enter Jerusalem as a king riding on a donkey. (Zechariah 9:9; Mark 11:4-11)
(4) The Messiah will be betrayed by a friend. (Psalm 41:9; Luke 22:47,48)
(5) The Messiah’s betrayal money will be used to purchase a potter’s field. (Zechariah 11:13; Matthew 27:9,10)
(6) The Messiah will be spat upon and struck. (Isaiah 50:6; Matthew 26:67)
(7) The Messiah’s hands and feet will be pierced. (Psalm 22:16; John 20:25-27)
(8) Soldiers will gamble for the Messiah’s garments. (Psalm 22:18; Luke 23:34)

There is no way one man could have fulfilled all 8 of these prophecies unless God was making it happen. Who else controls history? Who else could give us such irrefutable proof for Christianity? The odds are one in one hundred quadrillion, or 1 in 100,000,000,000,000,000.

This mathematical proof was calculated by Professor Peter Stoner. He was chairman of the mathematics and astronomy departments at Pasadena City College until 1953. He then went to Westmont College in Santa Barbara, California, where he served as chairman of the science division.

You don’t have to be a mathematics professor to see that this evidence is irrefutable. No one would pick the marked coin under those conditions. No one but God could have given us these biblical prophecies, and then brought them to fulfillment right before our eyes. It is impossible that Christianity is false. The math proves it, and the Man behind the math rose from the dead, just as it had been foretold.

Read more at http://www.christianpost.com/news/the-mathematical-proof-for-christianity-is-irrefutable-96295/#0GUltOdZo5CzMs21.99

The Parables of Jesus Christ

Here is a handy list of all the parables that are actually named ‘Parables’ in the New testament by the Gospel writer. photo via http://thechurchsite.net/ For a complete list of Jesus’s 46 parables see list at the bottom of the article.

Mark 4:33-34

With many similar parables Jesus spoke the word to them, as much as they could understand. ³⁴ He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything.

Jesus often taught in parables, an ancient Eastern literary genre. The prophet Ezekiel, for example, wrote in parables, such as the eagles and the vine (17:1-24) and the parable of the pot (24:1-14). The word parable in Hebrew מָשָׁל is present in both vignettes (17:2 and 24:3). A parable is a story that presents comparisons to teach an important moral lesson. The root meaning of the word parable means a placing side by side for the sake of comparison. A parable envisions the whole narrative to generate the spiritual message, whereas a proverb, metaphor, simile, or figure of speech focuses generally on a word, phrase or sentence. The Gospel writer identifies a narrative with a spiritual meaning by specifically calling the lesson a παραβολή (parable). At times the Gospel writer begins the story with the term like, as „The Kingdom of Heaven is like a landowner who went out at dawn to hire laborers for his vineyard” (Matthew 20:1).

The Parables are recorded in the Synoptic Gospels of Matthew, Mark, and Luke. Some parables are common to all three Synoptic Gospels, such as the Parable of the Sower (Matthew 13:3-23, Mark 4:2-20, and Luke 8:4-15). Matthew relates ten Parables on the Kingdom of Heaven, seven of which occur in Chapter 13 and are central to his Gospel. Examples of parables unique to each Gospel are the Weeds Among the Wheat (Matthew 13:24-30), the Laborers in the Vineyard (Matthew 20:1-16); the Growing Seed (Mark 4:26-29); the Good Samaritan (Luke 10:25-37); the Prodigal Son (Luke 15:11-32); Lazarus and the Rich Man (Luke 16:19-31); and the Pharisee and the Publican (Luke 18:9-14) .

The word parable does not appear in the Gospel of John. The related word παροιμιαν (figure of speech) appears in 10:6 and refers to the Good Shepherd (John 10:1-18). Jesus, by calling himself the Good Shepherd, recalls the imagery of Psalm 23, „The Lord is my Shepherd,” and the Prophets (Isaiah 40:1-11, Jeremiah 23:1-8, Ezekiel 34). By doing so, he fulfills Old Testament prophecy as he identifies himself as the Messiah. The word παροιμίαν also appears in John 16:25 and provides insight into the message of Jesus: „I have spoken to you in figures of speech; the hour is coming when I shall no longer speak to you in figures of speech, but tell you plainly of the Father.”

The following chart lists the important parables of Jesus Christ.
This list primarily includes those parables specifically named as such by a Gospel writer. (Via source JesusChristSavior.net)

THE PARABLES OF JESUS
PARABLE	MATTHEW	MARK	LUKE
The Speck and The Log	7:1-5		6:37-42
New Cloth on Old Garment	9:16-17	2:21-22	5:36-39
The Divided Kingdom	12:24-30	3:23-27	11:14-23
The Sower	13:1-23	4:1-20	8:4-15
The Growing Seed		4:26-29
The Rich Fool			12:16-21
The Barren Fig Tree			13:6-9
The Weeds Among the Wheat	13:24-30
The Mustard Seed	13:31-32	4:30-34	13:18-19
The Leaven	13:33-34		13:20-21
Hidden Treasure	13:44
Pearl of Great Price	13:45-46
The Net	13:47-50
The Good Samaritan			10:29-37
The Invited Guests			14:7-24
The Heart of Man	15:1-20	7:1-23
The Lost Sheep	18:10-14		15:1-7
The Prodigal Son			15:11-32
The Rich Man and Lazarus			16:19-31
The Persistent Widow			18:1-8
The Pharisee and The Publican			18:9-14
Laborers in the Vineyard	20:1-16
The Tenants	21:33-45	12:1-12	20:9-19
The Wedding Feast	22:1-14		14:15-24
The Fig Tree	24:32-44	13:28-37	21:29-33
The Faithful or Wicked Servant	24:45-51		12:35-48
The Ten Virgins	25:1-13
Ten Talents or Gold Coins	25:14-30		19:11-27

source JesusChristSavior.net photo below via parables.png

and here is the complete list

• The Sower and the Seeds (Mark 4:3-9; Matt 13:3-9; Luke 8:5-8)
• The Grain of Wheat (John 12:24)
• The Weeds in the Grain or the Tares (Matt 13:24-30)
• The Net (Matthew 13:47-50)
• The Seed Growing Secretly (Spontaneously) or The Patient Husbandman (Mark 4:26-29)
• The Mustard Seed (Matt13:31f.;Mark 4:30-32; Luke 13:18 f.)
• The Leaven (Matthew 13:33; Luke 13:20 f.)
• The Budding Fig Tree (Matt 24:32 f.; Mark 13:28 f.; Luke 21:19-31)
• The Barren Fig Tree (Luke 13:6-9)
• The Birds of Heaven (Matthew 6:26; Luke 12:24)
• The Flowers of the Field (Matt 6:28-30; Luke 12:27f.)
• The Vultures & the Carcass (Matt 24:28; Luke 17:37)
• The Tree and its Fruits (Matthew 7:16; Luke 6:43-49)
• The Weather Signs (Luke 12:54-56; cf. Matthew 26:2 f.; Mark 8:11-13)
  
• The Closed Door (Luke 13:24-30)
• The Doorkeeper (Mark 13:33-37; cf. Matt 24:42)
• The Thief in the Night and the Faithful Servants (Matthew 24:42-51.; Luke 12:32-48.)
• The Strong Man Bound (Matt.12:29; Mark 3:27; Luke 11:21 f.)
• The Divided Realm (Mark 3:24-26; Luke 11:17-20)
• The Unoccupied House or The Demon’s Invasion (Matthew 12:43-45; Luke 11:24-26)
• The Importunate Neighbor (Luke 11:5-8)
• The Son’s Request (Matthew 7:9-11; Luke 11:11-13)
• The Unjust Judge or The Importunate Widow (Luke 18:1-8)
• Master and Servant (Luke 17:7-10)
• The Servant Entrusted with Authority or The Faithful and Unfaithful Servants (Matt. 24:45-51; Luke 12:42-46)
• The Waiting Servants (Luke 12:35-38; Mark 13:33-37)
• The Laborers in the Vineyard or The Generous Employer (Matt.20:1-16)
• The Money in Trust or The Talents (Matthew 25:14-30; Luke 19:12-27)
• The Lamp (Matt 5:14-16; Mark 4:21; Luke 8:16, 11:31) and The City Set on a Hill (Matt. 5:14b)
• The Body’s Lamp (Matthew 6:22 f.; Luke 11:34-36)
• The Discarded Salt (Matt 5:13; Mark 9:50; Luke 14:34 f.)
• The Patch and the Wineskins (Matt. 9:16 f.; Mark 2:21 f.; Luke 5:36-39)
• The Householder’s Treasure (Matthew 13:52)
• The Dishonest Steward (Luke 16:1-12) Revised!
• The Defendant (Luke 12:58 f.; Matthew 5:25 f.)
• The Unforgiving Official or The Unmerciful Servant (Matthew 18:23-35)
• The Rich Fool (Luke 12:16-21)
• The Wicked Vinedressers (Matthew 21:33-41; Mark 12:1-9; Luke 20:9-16)
• The Two Builders (Matthew 7:24-27; Luke 6:47-49)
• The Two Debtors (Luke 7:41-43)
• The Hidden Treasure (Matthew 13:44)
• The Pearl of Great Price (Matthew 13:45 f.)
• The Good Samaritan (Luke 10:25-37)
• The Prodigal Son or The Loving Father (Luke 15:11-32)
• The Two Sons, The Apprentice Son, and The Slave and Son (Matthew 21:28-32; John 5:19-20a; John 3:35)
• The Lost Coin (Luke 15:8-10)
• The Lost Sheep (Matthew 28:12-14; Luke 15:4-7)
• The Shepherd, the Thief, and the Doorkeeper (John 10:1-18)
• The Doctor and the Sick (Matthew 9:12; Mark 2:17; Luke 5: 31 f.)
• The Sulking Children or The Children in the Marketplace (Matthew 11:16-19; Luke 7:31-35)
• The Arrogant Guest (Luke 14:7-11)
• The Bridegroom’s Friend (John 3:28)
• The Bridegroom’s Attendants (Matt.9:15a; Mark 2:18 f.; Luke 5:34)
• The Bride’s Girlfriends or Ten Virgins (Matt25:1-13)
• The Tower Builder and The Warring King (Luke 14:28-32)
• The Wedding Feast or The Unwilling Guests (Matt 22:1-10; Luke 14:16-24)
• The Wedding Garment (Matthew 22:11-14)
• The Rich Man and Lazarus (Luke 16:19-31)
• The Sower and the Seeds (Mark 4:3-9; Matt 13:3-9; Luke 8:5-8)
• The Grain of Wheat (John 12:24)
• The Weeds in the Grain or the Tares (Matt 13:24-30)
• The Net (Matthew 13:47-50)
• The Seed Growing Secretly (Spontaneously) or The Patient Husbandman (Mark 4:26-29)
• The Mustard Seed (Matt13:31f.;Mark 4:30-32; Luke 13:18 f.)
• The Leaven (Matthew 13:33; Luke 13:20 f.)
• The Budding Fig Tree (Matt 24:32 f.; Mark 13:28 f.; Luke 21:19-31)
• The Barren Fig Tree (Luke 13:6-9)
• The Birds of Heaven (Matthew 6:26; Luke 12:24)
• The Flowers of the Field (Matt 6:28-30; Luke 12:27f.)
• The Vultures & the Carcass (Matt 24:28; Luke 17:37)
• The Tree and its Fruits (Matthew 7:16; Luke 6:43-49)
• The Weather Signs (Luke 12:54-56; cf. Matthew 26:2 f.; Mark 8:11-13)

David Platt – What is worth losing everything for?

…I think about two families that we just sent out last month, one to the heart of the middle east, another to the heart of central Asia, both among extremely difficult to reach people groups and one of these husbands tells our church:

„Some of you think that we are being reckless. He’s sitting there with his wife and two young kids, going into the heart of the middle east. Some of you think we are being reckless.” He looked at our church and said, „I think we’re in far greater danger of being safe than reckless in our contemporary christianity.”

And I agree whole heartedly, we do not bow at the altar of safety in this world. We die to self, we die to sin. We risk our lives and this is what it means to follow Him. To follow Jesus is to hold loosely to the things of this world- comfort, careers, possessions, position, family, friends, safety, ourselves to cling tightly to the person of Christ and the mission of His kingdom.

Now, that may sound extreme to some, but, don’t forget who the ‘me’ is here. To leave behind, lay down and abandon everything in your life doesn’t make sense until you realize who Jesus is. But, when you realize who He is, when you realize who Christ the King is, leaving behind, laying down, abandoning everything in our lives is the only thing that makes sense. Right? This is Matthew 13:44- Jesus tells the story of a man walking in the field, stumbles upon a treasure that no one else knows is there. This guy knows, this treasure hidden in the field is worth more than everything I’ve got put together. So what does he do? He covers it back up. He goes and sells everything he has- the text says „with gladness, he sells everything he has.” People come up to him and say, „You’re crazy, what are you doing?” „Sell everything you have, I’m gonna buy that field over there.” „You’re gonna buy that field? You’r nuts”. He smiles, he’s doing this with gladness, he’s abandoning everything with gladness. Why? Why is he smiling? Because he knows he’s found something that is worth losing everything for.

Brothers and sisters, we have found evreything in this King, Someone who is worth losing everything for.

H. Passion Week – Good Friday – The hurt of Peter’s denial of Christ + ‘Just as I am’, by Brian Doerkson

Photo from  www.eons.com

How many times did the rooster crow when Peter denied Jesus?

Matthew 26:34 (also Luke 22:34, John 13:38)

„I tell you the truth,” Jesus answered, „this very night, before the rooster crows, you will disown me three times.”

Mark 14:30

„I tell you the truth,” Jesus answered, „today – yes, tonight – before the rooster crows twice you yourself will disown me three times.”

Mark 14:66-72

While Peter was below in the courtyard, one of the servant girls of the high priest came by. When she saw Peter warming himself, she looked closely at him.

„You also were with that Nazarene, Jesus,” she said.

But he denied it. „I don’t know or understand what you’re talking about,” he said, and went out into the entryway.

When the servant girl saw him there, she said again to those standing around, „This fellow is one of them.” Again he denied it.

After a little while, those standing near said to Peter, „Surely you are one of them, for you are a Galilean.”

He began to call down curses on himself, and he swore to them, „I don’t know this man you’re talking about.”

Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: „Before the rooster crows twice you will disown me three times.” And he broke down and wept.

From www.rationalchristianity.net

Jesus’ Great Confession; Peter’s Great Denial
Matthew 26:57-68

57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered. 58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After going in, he sat with the guards to see the outcome. 59 The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally two came forward 61 and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 62 So the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 63 But Jesus was silent. The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.” 65 Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy! 66 What is your verdict?” They answered, “He is guilty and deserves death.” 67 Then they spat in his face and struck him with their fists. And some slapped him, 68 saying, “Prophesy for us, you Christ! Who hit you?” (Matthew 26:57-68)

Two events are being described simultaneously by Matthew in this paragraph and the next, so as to set them in contrast to each other. The first is our Lord’s interrogation by Caiaphas, the high priest, and the Sanhedrin. The second is Peter’s “interrogation” by those around him. At the very moments Peter is denying His Lord, our Lord Jesus is affirming His identity as the Messiah – His “great confession.”

It is the middle of the night, and Jesus has been sent from Annas to stand before Caiaphas. The whole Sanhedrin is present (see also Mark 14:55), including the chief priests, scribes, and elders (Matthew 26:57-59). This is far from a legal gathering. In our terms, Jesus is not getting “due process of the law” here. These “judges” are far from neutral. They seek any testimony that will justify their resolve to kill Jesus (verse 59), but they can’t do it.

These are horrible and shameful moments in Israel’s history, but at times the account comes close to being amusing. Here is this pompous group of Israel’s “cream of the crop.” It is something like the convening of the Supreme Court in our day. These are the top religious and legal experts, and they are determined to execute Jesus. They resolved that they would not arrest or kill Jesus until “after the feast” (Matthew 26:5), but Jesus forced their hand when He informed Judas and the disciples that He would be betrayed by one of them (Matthew 26:21). Jesus even let Judas know that he was the one who would betray Him (Matthew 26:25). Judas no longer had the luxury of time. He had to act now to earn his fee, whether the Jewish leaders liked it or not.

The religious leaders were in a real bind. They seem compelled to include the Romans (Pilate, Herod, and the Roman soldiers). They were forced to crucify Jesus, a very public death. And they must complete this matter before Passover, lest they be defiled, and thus would have been prevented from participating in Passover (seeJohn 18:28; 19:14; Mark 15:42-43). A few hours earlier, it would have appeared that they had almost two weeks to prepare for the execution of Jesus. They have not had any time to acquire and “coach” witnesses, and this was very obvious. Imagine these fellows attempting to give an air of sobriety and propriety, while things are in total chaos. Their witnesses disagree so badly that even with their disposition to accept any charge, it is evident this testimony won’t suffice. A parade of witnesses pass by, and all fail to meet minimum requirements. No two witnesses agree, and when two finally agree, the charges were not viable. It was, at best, a corruption of what Jesus had said (“Destroy this temple and in three days I will raise it up” – John 2:19). Even if their words were true, it isn’t a crime to say that you are able to do such a thing; it would be a crime if you attempted it. This case would have been thrown out of any court in our land.

You can imagine how frustrated these fellows must have been. Their case was stalling, and there seemed to be nothing they could do about it. The high priest sought to induce Jesus to violate His Fifth Amendment rights (in today’s terms) by giving testimony against Himself. “What did Jesus have to say to this charge?” Jesus had nothing to say. He need not have spoken. The charges were not worthy of comment or of defense. It was not His duty to provide them with evidence; it was their duty to produce evidence of a crime.

Then the high priest had an inspiration. He would charge Jesus under oath to answer this question: “Are you the Christ, the Son of God?” (Matthew 26:63). This was a question Jesus was not legally obliged to answer. And yet Jesus chose to answer. I used to think that this was because the high priest put Him under oath. I now look at it differently. This was a question Jesus must answer. To refuse to answer would imply that He was not the Messiah, the Son of God. If He were the Messiah, the Son of God, then why would He not answer to this effect? This was the crux of the coming of our Lord – to reveal Himself as the Messiah, and as the Son of God.

Our Lord’s answer was far from tentative. Not only did He identify Himself as the Messiah, the Son of God, He also referred to Himself as the Son of Man:

Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven” (Matthew 26:67).

This is an incredibly powerful statement. Jesus affirms His identity. He is the Messiah. He is the Son of God. He is also the Son of Man, which means that He will return to the earth in power, to deal with His enemies and to establish justice.

These words, if believed, should have struck terror into the hearts of the Jewish religious leaders. Instead, they were taken as blasphemy, a capital offense by Jewish law (see Leviticus 24:10-16; Numbers 15:30). No one in that group paused to reflect on the implications of Jesus’ claim. No one gave serious thought as to whether this claim might be true. In their minds, this was all they needed to condemn Jesus to death. And so the high priest musters all the righteous indignation he can produce, and calls for the death of Jesus:

Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy!” (Matthew 26:65)

His colleagues heartily agreed, and they pronounced sentence on our Lord.

What follows is particularly significant. Once the guilty verdict is pronounced, there is a disproportionate outpouring of wrath and contempt on our Lord. They spit in His face – they spit in God’s face! They strike Him with their fists, pouring out their wrath on God incarnate. They slap Him, and challenge Him to prophesy who hit Him (26:67-68). Here is the highest court in the land, and look at its conduct. Here is God, in the hands of angry sinners.

69 Now Peter was sitting outside in the courtyard. A slave girl came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it in front of them all: “I don’t know what you’re talking about!” 71 When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.” 72 He denied it again with an oath, “I do not know the man!” 73 After a little while, those standing there came up to Peter and said, “You really are one of them too—even your accent gives you away!” 74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly (Matthew 26:69-75).

Meanwhile, Peter is sitting in the courtyard of the high priest’s house, warming himself by the fire. A mere slave girl³¹⁴ identifies him as one of Jesus’ disciples. Peter denies it. Initially, Peter does not pointedly deny knowing Jesus; he simply responds that he doesn’t know what she is talking about. Apparently this is sufficient to silence this first slave girl. But then another slave girl confronts Peter. She does not just question Peter; she speaks to those standing around: “This man was with Jesus the Nazarene” (Matthew 26:71). From Peter’s point of view, this is much more threatening. He denies his association with Jesus, underscoring his denial with an oath. Finally, a third person – one standing nearby – came up to Peter, and this time with an even more persuasive accusation: “You really are one of them too—even your accent gives you away!” (verse 73). Peter more pointedly denied even knowing Jesus, let alone associating with Him. This time he felt it necessary to punctuate his denial with cursing.

At that moment, a rooster crowed, and Peter remembered Jesus’ words indicating that he would deny Him. Peter went outside and wept bitterly. Strangely, this is the last time Matthew refers to Peter by name in this Gospel. While Matthew does provide an account of the final outcome for Judas (Matthew 27:3-10), he does not do so for Peter. Is this because he knows that such an account will take a great deal more time and information? Is this because he knows that a subsequent history of the church (including Peter) will be written? For whatever reason, Matthew does not feel compelled to give us the “rest of the story” regarding Peter.

Conclusion

If our text demonstrates anything, it is that all mankind, without exception, is desperately sinful and, apart from the grace of God in Christ Jesus, hopelessly lost:

“There is no one righteous, not even one,

11 there is no one who understands,

there is no one who seeks God.

12 All have turned away,

together they have become worthless;

there is no one who shows kindness,

not even one” (Romans 3:10b-12).

Whether at his finest, or at his worst, every human being is a sinner, desperately wicked in heart and often in deed. There is no way that we can ever earn our own righteousness, that we can attain God’s favor by our efforts. We need salvation from some source outside of ourselves. We need Jesus, for He alone can save.

Our text dramatically demonstrates the sinfulness of man and the perfection of our Lord Jesus Christ. In our text, no one comes out looking good, no one except Jesus, that is. Everything Jesus predicted happened just as He said it would. Under more stress and pressure than we will ever know, Jesus never failed. His words and His deeds are amazing to us. Though men (like Peter, or Judas, or the religious leaders) failed, Jesus did not. Though His closest friends forsook Him, He will not forsake His own – those who have trusted in Him for the forgiveness of sins and the gift of eternal life. Jesus Never Fails; He is always faithful, even when we fail:

Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end (John 13:1).

If we are unfaithful, he remains faithful, since he cannot deny himself (2 Timothy 2:13).

Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you” (Hebrews 13:5).

In mankind’s darkest hour, the perfections of our Lord shine ever so bright. He alone is worthy of our trust, and of our worship, obedience, and service. Do not let the horrors of these events in our Lord’s last hours distract your attention from Jesus. He deserves center stage. His perfections deserve our praise.

We should probably say a word about Peter’s denials. Let us not fail to read this text, describing Peter’s worst moments, without bearing in mind “the rest of the story.” We may have seen the last of Peter (by name) in Matthew, but we find a very different Peter in the Book of Acts. With the resurrection and ascension of our Lord, and the coming of the Holy Spirit at Pentecost, we find a transformed Peter. We find a man who now boldly proclaims the gospel, in spite of the opposition and the risks:

8 Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, 9 if we are being examined today for a good deed done to a sick man—by what means this man was healed— 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” 13 When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. 14 And because they saw the man who had been healed standing with them, they had nothing to say against this (Acts 4:8-14).

As a result of the work of Jesus Christ at Calvary, and the presence and power of the Holy Spirit, Peter not only boldly identifies with His Lord, He instructs us to do so as well:

13 For who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 17 For it is better to suffer for doing good, if God wills it, than for doing evil (1 Peter 3:13-17).

The events of our text underscore for us the trustworthiness and authority of the Scriptures. Just as at the birth of our Lord, so also here we find that Matthew repeatedly points out to us that the Scriptures are being fulfilled at every point of this procession to the cross. God’s Word is true. It never fails. Even when men try their hardest to resist God and to rebel against His purposes, they end up unwittingly fulfilling His purposes and promises. We can trust His Word.

Let me end with one more observation and application. Our text describes the darkest hour in all of human history, and yet we gather every Sunday to remember the death of Jesus. More than that, we come every Sunday to celebrate His death. This is due to the fact that His suffering and His death is the only means by which sinful men may be saved, and have eternal life. It is also due to the fact that the resurrection of Jesus enables us to view these events in a whole new way. At the cross, Jesus took the curse (death) and made it the cure (His atoning work on our behalf). God used the most cruel and wicked actions of men to accomplish His eternal plan of salvation.

Surely this is an example of the truth that is proclaimed in Romans 8:

28 And we know that all things work together for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:28-30).

God was able to make the horrid events of our Lord’s rejection and crucifixion into a salvation so blessed that it will take all eternity to fathom it. If our Lord can transform this kind of apparent tragedy into a triumphant work of redemption, then is it not reasonable for us to believe that God will cause every event in our lives to work out for His glory, and for our good?

D. Passion Week – Tuesday – Olivet Discourse

James Tissot painting Photo credit www.joyfulheart.com Jesus curses fig tree

1. On the way back to Jerusalem in the morning the disciples see the withered fig tree.
2. In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany.

„Olivet Discourse” is a name given to 4 special chapters in the Bible. It includes Matthew 24th-25th, Mark 13th and Luke 21st chapters. In all of these chapters Jesus speaks about the „End-Times” which will come upon humanity. Jesus gave these messages to the apostles while they were upon the Mount of Olives, hence the name: Olivet Discourse.

A study by Hampton Keathley IV at Bible.org

Introduction

You must be aware that these are probably the most debated parables in the Bible. Many of the books and journal articles and articles on the internet that I read said all the characters in these parables were believers. Instead of seeing that these are parables about salvation, they see them as parables about rewards or loss of rewards. It is the same argument that we dealt with a few weeks ago in our discussion of the marriage feast and the outer darkness.

Because of the context and because the punishment for the unfaithful is so severe, I see them as all dealing with salvation issues. But rewards are also taught.

These are extremely difficult parables to interpret. I’m tempted to just tell you what I think they mean and ignore all the other views, but I think it is good for you to hear the other interpretations and do your own wrestling with the details.

Context of Matthew 25

Olivet discourse – events of tribulation leading up to 2^nd coming.

In Matt 24:36 Jesus begins to answer the question of when He will be returning.

It will be just like in Noah’s day when people didn’t believe Noah and were surprised when it started raining. In the same way, even when people are in the tribulation, experiencing the wrath of God, many are still not going to believe.

So, the when it says „two will be in the field, and one will be taken…” the one taken will be taken to judgment. And the appearance of the thief in the next section is to judge the unbelieving. They didn’t believe the thief was coming. They didn’t believe that God was coming to hold them accountable.

I think that this theme of judging the unbelieving is continued in these next four parables. Although the text doesn’t use the word believe, those that get judged all have actions that indicate they didn’t believe. And their judgment is severe: they get cut to pieces, locked outside, sent to the outer darkness, etc.

And in each parable those who are judged are contrasted to others who not only believed, but were prepared, faithful, fruitful, etc. And those got rewarded for their faithfulness.

We talked about it a couple weeks ago, but this is what some call „Matthew’s rejection imagery.” He always mixes rewards for some with eternal damnation for others, like it all happens at the same event. It sort of makes you wonder if perhaps it does? But then that would make us amillennial or something like that.

Anyway, I want to give you the plot up front. Because I’m going to be discussing other views mixed with my views (notice I didn’t say „the correct view”), I think it might be helpful to have the „Big Idea” in your heads as we study the parables.

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to go ahead and live our lives but stay prepared. We need to live and work like the master is going to be back any minute. Because we are going to be rewarded for how hard we worked while he was gone.

Wise and Evil Slaves contrasted

Matthew 24:45-51 also in Luke 12:41-48

Some say because these are slaves, they are both saved. And some say that there is only one slave in the parable. The slave starts off being faithful, but then changes later in life and becomes an unfaithful, evil slave. Dillow makes a big deal out of the word „that” in vs 48 saying that it proves that this is the same slave. And since the slave was once very faithful, he must now just be carnal. Since he was saved, he still is saved, but just carnal or unfaithful, he does not go to hell. He just loses rewards and is very sad.

But, concerning the idea that „since they are both slaves, they are both saved” – In all of Jesus’ parables he contrasts two or three people with the same social status. How else is he going to create tension and contrast? He always uses slaves and sons because God is the Master of all. Slaves and sons are the natural examples to represent this relationship between God and man. The idea behind all these parables is that humans have an equal opportunity to respond, believe, etc. Some do, and some don’t. And here’s what’s going to happen to them.

Concerning the idea that this is one slave who changes. The phrase „if that slave” does refer back to this hypothetical slave. This is not a story about a slave who later in life started backsliding. Jesus is just giving an example.

Jesus is saying: Let’s take a slave… If that slave does this… he will be rewarded. However, if that slave does this… he will be cut into pieces.

He is a wise slave if he believes and anticipates master’s return and faithfully carries out the master’s orders. If he does this, he will be rewarded.

He is an evil slave if he doesn’t believe his master will return.

If the slave takes no note of the coming return and deludes himself into thinking either it will never happen or that he will have time to reform, he will be severely punished. It says he will be cut to pieces.

I believe “cut off” may be a better translation because in Qumran literature this word is used for excommunication and being cut off from the rest of the group. And I think the idea of separation fits better with the context – the punishment that all the bad guys receive in this string of parables is separation from God. Either way, it is severe punishment. Perhaps too severe for a believer?

Application:

This represents a universal principle. If a person doesn’t really believe that there is a God who will hold them accountable when they die, they aren’t very likely to feel a need to “trust” in God or obey his commandments.

I’ve also heard of people who believed that there was a God and he would hold them accountable, but they didn’t want to change their lifestyle and figured they would just „get religion” later. This parable speaks to them too. You never know when God will return or if you will die in a car wreck tomorrow.

We also see the result is a lifestyle that is abusive (beat his fellow slaves) and destructive (eat and drink with drunkards.)

Speaking of „beating his fellow slaves.” Some say because he beat his fellow slaves then he must be saved because they were his fellow slaves. My question is „who else is a slave going to beat?” Free men? If he is going to be abusive to his fellow man, it has got to be another slave. We can’t read into this „a salvation relationship with God” because of his association with other slaves. Just like we can’t read into the passage that because we have two slaves, we have two saved people in view.

Ten Virgins

This is a much debated parable. No one can agree what anything means.

“Virgins” – Some say that they are called “virgins” to emphasize their purity and that this means all ten were Christians (Dillow). Most say they represent people in the tribulation.

“Lamps” People argue whether these were little bowl lamps or torches. Then they argue about what the lamps represent. Some think the lamps and their light represent knowledge. Stedman says the ladies each had light to start with. Which would equate to people having a certain degree of knowledge about the Lord’s return. But for five of them, that knowledge was just academic. It really hadn’t gripped them.

Others think the lamps represents works which are the believer’s „light” or testimony to the world.

The light was supplied by the oil, and therefore it was absolutely essential that they have an adequate supply of oil, otherwise their light would go out. So what does the oil represent.

“Oil” – Some say it is the Holy Spirit (Walvoord, Stedman), some say it is works, others say it is faith.

Here is an example of the type of reasoning you run across when reading the commentators.

In verse 3 we have one of the major interpretive problems of the parable. What does the olive-oil represent? There is a quick answer that suggest that the olive-oil is a symbol of the Holy Spirit. However that interpretation must be resisted because the Holy Spirit is a gift and cannot be bought. The instructions to go and buy some more would make no sense at all in the case of the Holy Spirit. I think the answer must be found in seeing that the oil is only important when it is set on fire. In other words when it is giving light. The symbol of light rather than oil helps us because then we realize that Jesus is talking about the good works of the believer which he/she does before men which constitutes them the light of the world. The foolish virgins had no oil therefore they had no works with which to greet the bride-groom.¹

His argument against this being the Holy Spirit because you can’t buy the Holy Spirit doesn’t make any sense. You can’t buy works or faith either. So that is no argument. It is a good example of one’s conclusion driving his reasons. When I come across a paragraph like that, it makes me want to stop reading the rest of the paper because I question the validity of any of his arguments.

If you think the oil is works, then you have to decide if the five foolish ladies were saved or not. If they were not saved, then the lack of works proved that they were not saved (lordship view). And not getting into the banquet is the same as not getting into heaven.

If you think the ladies were saved, then you will say that the ladies didn’t get any rewards. And that the banquet represents rewards or reigning with Christ (Free Grace view).

Some say that the foolish virgins had oil to start with (Dillow) and so had faith and so were saved. But others argue that that is not necessarily so (Walvoord). It says they rose, trimmed their lamps and lit them. But since they did not have oil in them, they immediately went out. So, it is more probable that they didn’t have any oil to start with.

What do I think?

Because this parable starts off with “the kingdom of heaven is like…” I think it is a salvation parable. Matthew uses this phrase eleven times and in the other parables where this phrase is used, the parables are about salvation and getting into the kingdom of heaven. Maybe I should say that out of these eleven parables. They are clearly about salvation or debated. None are clearly not about salvation.

The term virgins is not significant. The idea is just that they were young unmarried ladies. The term “virgin” was often used that way. Perhaps bridesmaids would be a better term.

Five are prepared – have their own oil. Five are unprepared – couldn’t borrow oil. I think that the symbolism is that you can’t get into heaven with someone else’s faith.

Banquet imagery to an Israelite is a reference to kingdom with God and His bride, Israel. This is not the Bema and wedding feast with Christ and Church. Remember the context is judgment at the 2^nd coming, not the rapture.

The five were left outside (never made it in banquet hall as in Matt 22). So if you go to Matt 22 and make a big deal about the fact that the guy without wedding clothes made it into the banquet and was therefore saved, then those that argue that the virgins are saved (to be consistent with their interpretation of Matt 22) have to reconcile the fact that here they didn’t get in.

The Lord didn’t know them – cf. Matt 7:21 which is the same statement and those clearly do not enter the kingdom of heaven.

Once the door was closed, it was too late to enter. Those who are shut out miss not simply a fine meal, but also the kingdom itself. Similar imagery to Luke 13:22–29 which talks about the narrow door, not being known by the Lord, banquet imagery and weeping and gnashing of teeth.

Application:

Where the last parable taught that the Lord could return sooner than expected, this one teaches that there may be quite a delay before the Lord returns. We know that in fact there has been. It’s been almost 2,000 years so far. Both the wise and foolish virgins slept. But they are not condemned for it. Perhaps the point is that we need to go ahead and live our lives. Not sell everything and go wait on the mountain top for the Lord’s return.The main point of the parable is that even if it might be a long time before the Lord returns, don’t wait until the last minute to get prepared, because you never know when that last minute will be and you may miss out.

And I think preparation is faith.

Talents

Another Kingdom of heaven is like parable – “it is like” refers back to 25:1 – Some try to say this is different because 25:14 doesn’t say “kingdom,” but the “it” has to have an antecedent. What else are you going to link the “it” to?

Big debate is whether or not the slaves represent saved people or not. Some try to argue that since they were all slaves, they were all saved. We’ve already dealt with that assumption.

But, there is a big contrast going on between the first two slaves and the third slave. The third slave did not know the master. He thought he understood what was required of him, but he was wrong. Maybe it is like the person who thinks he will get into heaven for being mostly good.

When confronted by the master, this wicked slave argued beligerantly and attempted to make his laziness a necessity and a virtue. By defaming the master, portraying him as one who enriched himself by exploiting others, he attempted to excuse his own actions. When I read his response, my thought is this: There may be shame at the Bema seat when Christ reveals our deeds, but not defiance. Does this sound like a Christian at the Bema seat? Does it sound like he “knows” the Master? Therefore, I have difficulty thinking that this third slave is saved.

This man seems to have given in to some cunning reasoning. It is much like the thinking of Judas Iscariot when he sold his Lord. Judas reasoned, if He is really the Messiah, my betrayal will not hurt anything and I will get my money from the High Priest. If He is not the Messiah, then at least I get the money. This one-talent man reasoned somewhat the same way. His lord was going on a far journey. If the servant put the money in the bank, he would have to register it in his lord’s name. Then when his lord did not come back, his heirs could claim it. He reasoned, however, that if be buried it in the backyard, there would be no record. If his master did not come back, the servant would have it for himself. If he does come back, he could not accuse him of dishonesty because he could produce the talent. It was a cunning that was built upon uncertainty that the Lord was returning. He just did not believe that his lord was coming back. If he had, he would have handled the money differently. This is what the lord meant when be said that he was a wicked servant.²

The mixture of rewards and judgment – fits Matthew’s rejection imagery. He usually globs these together like an OT prophet did when looking at the 1^st and 2^nd advents of Christ. Also, the Bible talks about rewards and loss of rewards (1 Cor 3:15) at Bema, not rewards and judgment. So, I think we must be careful not to say that, because some got rewards, we are at the Bema and all were saved, and the third guy just lost rewards. I think his punishment is too severe.

The description of the servant’s attitude suggests something qualitatively different from the other two servants found faithful. There is a definite contrast going on here. The works are indicative of the relationship with the master. The third slave had no works which in the gospels is the same as having no faith.

Free grace people balk at this statement because Lordship people think the logical conclusion is that one has to have good works to prove that he is saved. In the gospels we do have statements like when Jesus says, “Why do you call me Lord and do not do what I say?” But when we read Paul we get in to issues such as carnality, getting to heaven as though through fire, etc. So we know that works don’t always follow. But when we are dealing with parables, we need to let them use their terminology.

Sheep and Goats

We see the Son of Man coming in glory with his angels. This is the second coming, not the rapture.

Judgment results in entrance to heaven or being sent to hell.

The rejection of the goats was not based on what they did, but on what they failed to do. It was a sin of omission toward “the least of these” (cf. the rich man and Lazarus in Luke 16:19–31). God abhors not simply the performing of sinful acts but also the omission of deeds. Failure to do good is in fact to do evil. In addition the free gift of grace (as represented in Matt 20:1–16) has to be reconciled with the role of works (as here in 25:31–46 {Matt 25}). The works are the fruit that demonstrates the reality of the conversion of one’s heart. The love shown by these deeds of mercy springs from true faith. As Walvoord affirms, “What is presented here is not the basis or ground of salvation but the evidence of it…. Accordingly, while works are not the ground of justification for salvation, they can be the fruit or evidence of it.”

Since our section started off with judgment resulting in hell and Since it is clear from this parable that they are judged by their works and sent to hell for not having the works – which represent faith – why do people have such a difficult time believing that the parables in between say the same basic thing?

Summary

In summary several points are worth highlighting.

First, in each parable the judgment occurs at the consummation of this age. While the timing of that event is unknown, each follower is to be ready for and anticipate the coming kingdom.

Second, the essential nature of the judgment is soteriological. The judgment will render decisions that are eternal in nature, reflecting the status of each human being with regard to his or her eternal relationship to the kingdom. Phrases such as “the darkness outside,” the “fiery furnace,” and “weeping and gnashing of teeth” describe eternal separation from the kingdom. They are not simply expressions of grief over a Christian life that did not count for much in the kingdom, for they are figures and phrases representing an eternal exclusion from the presence of God. With this in view, it has been suggested that salvation in these parables is viewed as a “whole,” not simply as a point of entry. The “sons of the kingdom” and the “sons of the evil one” (Matt 13:38) are on opposite sides of the soteriological divide. There is no room for purgatory, universalism, or a view that some may miss the heavenly “banquet” while yet retaining a right to entry into the kingdom (i.e. “salvation,” in Pauline terms). Those who are rejected are permanently excluded.

Third, the basis for this eternal judgment is the individual’s works. In some cases the emphasis is on faithfulness to a job assigned: perhaps in a picture of preparation for an event, or a picture of the fruit of the believer. But however it was pictured, works were the key to the judgment.

What complicates the problem is that the decision for rejection or acceptance is presented as a soteriological decision based on these works. Such a judgment is highlighted by the parables of the Wheat and the Tares (perhaps along with the Narrow Door and the Virgins) in which those who appear to fit into the proper categories do not do so (even when they think they do) since they were not properly prepared for the kingdom. Perhaps the clearest example is the parable of the Sheep and the Goats, in which eternal life and eternal perdition are the options meted out based on how people treated the followers of the Son of Man.

Works are not separated from the faith one exercises for entrance to the kingdom for works are evidence of that faith. A true change of heart will be reflected in a person’s life. A lack of that change is apparently enough to prevent entrance into the eschatological kingdom (the goats are prohibited from entrance because of their actions while the sheep are given entrance because of their works); but works are never ultimately separated from the faith of the individual, for it was also shown that works are not in themselves enough to impress the Son of Man positively in His role as judge (cf. Matt 7:21–23).

Paul wrote with different emphases in mind, focusing clearly on the entrance requirements into salvation, namely, justification by faith. While the Synoptics support the role of faith in establishing one’s relationship with God (usually in phrases such as “repent and believe the gospel”), they tend to emphasize the whole life of faith for the believer. In other words the life of a follower of Jesus is to be a constant exercise of faith in order to obey and please God. Paul clearly recognized this same truth, for he knew that something started by faith cannot be perfected by works (the burden of Galatians).

Conclusion

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to be go ahead and live our lives (sleep like the virgins did) but stay prepared. We need to live and work like the master is going to be back any minute (like the faithful servant did), because we are going to be rewarded for how hard we worked while he was gone (parable of talents).

View Jesus’ path in events from Passion week with Google maps

For easy access to this page year round, you will always find it on the right sidebar of the blog when you click on the picture immediately to the right-

This post contains Biblical material on each day of the week, beginning with Jesus’s entry into Jerusalem on Palm Sunday, featuring each day’s events as written in the Gospels of Matthew, Mark, Luke and John. It features all of the content (articles) which will also be posted daily in correspondence with the day of the week each event took place in the Bible for the Passion Week. This is material I have gathered in the last few years that comments on the blessed events of Passion Week, and I pray that you will be blessed reading and meditating on the facts that took place in the most important week in the course of human history!!! As you read it, may the desire in your heart burn to know Christ better and to love Him more!!!

Displaying content from www.esv.org, Crossway,Craig Blomberg,ESV,Justin Taylor.

Click on the red balloons to open description of day and event for that day.  You can also scroll in closer using the + key and scroll to East, West, North and South using the arrows.

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Passion Week

A.  Friday/Saturday Jesus arrives at Bethany(click here for story) Jesus arrives in Bethany; Mary anoints Jesus during a meal; the crowds come to see Jesus. B.  Sunday: Triumphal entry (click here for story #1)(story #2)(story#3) Jesus makes his so-called triumphal entry into Jerusalem. Some Greeks seek Jesus. He responds to unbelievers, weeps over Jerusalem, enters and looks around the temple area, and then returns to Bethany. C. Monday- Cleansing the Temple (click for story) On the way back to Jerusalem Jesus curses the fig tree. When he arrives in Jerusalem, he cleanses the temple (though it’s debated, this is likely the area of the Royal Stoa, described by Josephus in Antiquitites 15.411–415, which ran the length of the southern wall of the Temple Mount). Jesus then did miracles in the temple and received challenges from the Jewish leaders and astonishment from the crowd. In the evening Jesus and the twelve return to Bethany. D. Tuesday: Olivet discourse   (click here for story) On the way back to Jerusalem in the morning the disciples see the withered fig tree. In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany. E.  Wednesday: Teaching at the Temple (click for story here) Jesus continues his daily teaching in the temple while the Sanhedrin plots to kill him. Also on Wednesday/Thursday, preparations for the Passover are made. F. Thursday: The Last Supper (click for story here) On Thursday evening in an upper room in Jerusalem, Jesus and his 12 disciples eat the Passover meal. They likely reclined on couches arranged in a square-shaped U, with Judas on Jesus’ left and John on his right. With four cups of wine, a part of Ex. 6:6–7a would have been recited, along with singing from Psalms 113–118. Jesus institutes the Last Supper and indicates that Judas will betray him. Jesus washes his disciples’ feet during their time together and delivers the upper room discourse, which includes teaching them how to pray. Jesus predicts but Peter denies that he will deny Jesus. They sing a hymn and head for the Mount of Olives. G. Thursday: Ghetsemane While in the Garden of Gethsemane (on the western slopes of Olivet, northeast of the temple across the Kidron Valley), the disciples sleep as Jesus prays in anguished submission to his Father about drinking the cup of his wrath. Perhaps after midnight (hence early Friday morning), Jesus is betrayed by Judas with a kiss, and arrested by a band of soldiers, their captain, and the officers of the Jews. With his sword, Peter cuts off the ear of Malchus (servant of the high priest), but Jesus heals his ear. The disciples flee. H.Friday: Jesus before Anas and Caiaphas, Peter denies Jesus (click for story here) Jesus is taken for an informal hearing before Annas. (Annas served as high priest from A.D. 6–15; his son-in-law, Caiaphas, was high priest from A.D. 18–37.) Archaeologists have uncovered what would have been a two-level, 6,500 square foot mansion in the Upper City, which may have been Annas’ residence and may be the site of this initial hearing. The apostle John is able to enter the court with Jesus; Peter stays outside. Annas binds Jesus and sends him to stand before Caiaphas and some members of the Sanhedrin Council, where he is mocked and beaten. They render him guilty of blasphemy. Then the Jewish portion of his trial concludes with Jesus bound before the full Sanhedrin, perhaps after or through sunrise. I. Friday: Jesus before Pilate Jesus’ Roman trial begins as he is delivered over to stand before Pontius Pilate, the Roman governor of the province Iudaea from A.D. 26–36. Pilate normally resided in Caesarea Maritima, but was in Jerusalem for the Passover. During his stays in Jerusalem, he would reside in “Herod’s Palace,” which had been the Jerusalem home of Herod the Great from 24–4 B.C. J. Friday: Jesus before Herod Upon learning that Jesus was a Galilean (and hence under the jurisdiction of Herod Antipas [“Herod the Tetrarch”]), Pilate sent Jesus to stand before Herod, who lived in the Hasmonean Palace during his reign from 4 B.C.–A.D. 39. Herod questioned Jesus, and the chief priests and scribes accused him, but Jesus did not answer. They therefore responded with contempt and mockery, arraying him in splendid clothing and returning him to Pilate. K. Friday: Jesus before Pilate, flogged The Praetorium, a raised stone pavement used for official judgments, stood outside Herod’s Palace and was the site of Jesus’ condemnation under Pilate. The crowd urged Pilate to crucify Jesus and to free the insurrectionist/terrorist Barabbas instead. Jesus is flogged by a metal-tipped rope that caused gaping wounds in the flesh and the muscles. (For medical details on the physical sufferings of Jesus, see this 1986 article in the Journal of the American Medical Association [PDF].) Jesus was then stripped and mockingly dressed in a scarlet robe and made to wear a crown of thorns and given a reed as a scepter (with which they hit him on the head). They then stripped the robe and put his clothes back on him. L. Friday: Simon of Cyrene caries Jesus’ cross Probably passing through the Gennath (Garden) Gate, Jesus is unable to carry the cross, and Simon from Cyrene is recruited to carry it for him. M. Friday: Jesus crucified Jesus is led to the hill of Golgotha overlooking a quarry (most likely at the present-day site of the Church of the Holy Sepulchre). There, between approximately 9AM and 3PM, Jesus is crucified between two insurrectionists. He was offered (but refused to drink) wine mixed with gall. His clothes were divided among the soldiers by lot. He was mocked by the insurrectionists being crucified on either side of him, by Pilate’s sign above his head (identifying him as “King of the Jews”), by those passing by, and by the Jewish rulers. From noon until 3 pm there was darkness over the land. His last seven words were: (1) Father, forgive them, for they know not what they do. (2) [To one of the insurrectionists] Truly, I say to you, today you will be with me in Paradise. (3) [To the beloved disciple (John) concerning Mary] Behold, your mother! (4) “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (5) I thirst. (6) It is finished. (7) Father, into your hands I commit my spirit! As Jesus died, an earthquake opened up tombs causing the dead to raise to life. A centurion filled with awe exclaimed that Jesus truly was the innocent Son of God. To ensure death, the legs of the two insurrectionists were broken, but a soldier instead pierced Jesus’ side with a spear, pouring forth blood and water. N. Friday: Tearing of the Temple curtain As Jesus died, the massive curtain in Herod’s Temple, separating the Holy Place from the Most Holy Place (where the priest could enter only once a year on the Day of Atonement) was torn in two. An earthquake opened up tombs causing the dead to raise to life. At Golgotha, a centurion filled with awe exclaimed that Jesus truly was the innocent Son of God. O. Friday: Jesus buried Joseph of Arimathea, a wealthy member of the Sanhedrin and a secret disciple of Jesus, requested and received permission from Pilate to have the body. Joseph and Nicodemus wrapped Jesus’ body in a clean linen shroud along with 75 pounds of myrrh and aloe. That evening they buried Jesus in Joseph’s newly hewn, unused rock tomb located in a garden near Golgotha. They rolled a massive stone over the entrance. P. Saturday: Pilate orders tomb sealed On the Sabbath, at the suggestion of the chief priests and the Pharisees, Pilate orders the tomb sealed and a guard to stand watch over the tomb until Sunday. Q. Jesus’ resurrection (click for stories here) (The following is based on a helpful harmonization by Craig Blomberg, Jesus and the Gospels, pp. 354–355.) Near dawn on Sunday morning, Mary Magdalene, Mary the mother of James, and Salome head to the tomb to anoint Jesus’ body with spices, with Mary Magdalene perhaps arriving first. They encounter two angels dressed in dazzling white, one of whom announces Jesus’ resurrection. Fearful and joyful, they are silent but then decide to report back to the other disciples; Mary Magdalene may have run ahead, telling Peter and John before the other women get there. Jesus meets the other women heading back to the disciples and encourages them to tell them the others and to remind them that he’ll meet them in Galilee. Meanwhile Peter and John arrive at the tomb, discovering it to be empty. After they leave, Mary Magdalene returns to the tomb, seeing the angels and then Jesus (whom she thinks at first is a gardener). That afternoon Jesus appears to Cleopas and another man on the road to Emmaus, and then (separately) to Peter. On Sunday evening Jesus appears to the 10 disciples (minus Judas and Thomas) behind locked doors in Jerusalem.

B. Palm Sunday – (3/3) Jesus Declares His Kingship

You can listen to the audio here from Desiring God, John Piper.

Matthew 21:1-17

When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3 „If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 This took place to fulfill what was spoken through the prophet: 5 „SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'” 6 The disciples went and did just as Jesus had instructed them, 7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9 The crowds going ahead of Him, and those who followed, were shouting, „Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” 10 When He had entered Jerusalem, all the city was stirred, saying, „Who is this?” 11 And the crowds were saying, „This is the prophet Jesus, from Nazareth in Galilee.” 12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. 13 And He said to them, „It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.” 14 And the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, „Hosanna to the Son of David,” they became indignant 16 and said to Him, „Do You hear what these children are saying?” And Jesus said to them, „Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” 17 And He left them and went out of the city to Bethany, and spent the night there.

What I would like to do this morning is help you hear Jesus’ own declaration of his kingship. I want you to see from Matthew 21:1-17 how Jesus says, „I am your king.” And I would like to do it in a way that makes sure you see the nature of his kingship now and the different nature of his kingship when he comes a second time. And I want you to see and feel the difference because the nature of Jesus’ kingship now is creating a season of salvation in world history during which you can still switch sides and be saved from his wrath and judgment. There is still time – even now this morning – when you can accept the amnesty that King Jesus holds out to you, and renounce your allegiance to self and success and money and family and physical pleasure and security – and whatever else rules you more than Jesus. And you can bow and receive Christ as your King and swear allegiance to him, and be on his side with everlasting joy.

The Kingship of Jesus Will Look Different Than It Does Now

To help you feel the wonder of this brief season of salvation in world history – and yes I say brief, though it has lasted 2000 years; compared to how long we will exist in heaven or hell, it is very brief – to feel the wonder of this brief season of salvation in world history consider that the day is coming, and perhaps soon, when the kingship of Jesus will very different than it is now. Here is a description of that kingship, as John saw it in the last book of the Bible:

And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹² His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³ He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴ And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵ From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶ And on His robe and on His thigh He has a name written, „KING OF KINGS, AND LORD OF LORDS.” (Revelation 19:11-16)

When the kingship of Jesus appears in the skies like that, it will be too late to switch sides. „Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation'” (2 Corinthians 6:2). I believe that is what Matthew is trying to say to us this morning in the way Jesus proclaims his kingship in Matthew 21:1-17. What he wants us to hear – what Jesus wants us to see – is that, yes, he is king, yes his kingship is not provincial or tribal or national, but international and global and universal. But it is for now meek, lowly, welcoming, seeking, forgiving, patient. He will, in a matter of days, shed his own blood to save all who will accept his free gift of amnesty and come over to his side. And until he comes again this is the wonder of his kingship. It saves sinners.

So let’s watch him make this declaration. I just want you to see him. I want you to hear him. Rivet your attention on Jesus this morning. He will win you. He will heal you. He will save you.

There are four ways that Jesus declares his kingship in this triumphal entry. All of them are Jewish. He was a Jew, and he was fulfilling Jewish promises of a coming king and Messiah. But all them are bigger than Jewish. Remember this gospel is going to end in chapter 28 with the words, „All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations” (Matthew 28:18-19). Jesus knows that he is the king over all nations, not just Israel.

So let’s listen and watch as he declares himself King of the Jews and King of the nations.

1. Jesus Declares His Kingship by Riding on a Donkey (Zech. 9:9)

First, notice Matthew 21:1-5. Jesus sends two of his disciples to get a donkey. Verse 2: „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me.” Why? What is he doing? Why does he want a ride into Jerusalem on a donkey? Never before has he done such a thing. Matthew tells us why in verses 4-5, „This took place to fulfill what was spoken through the prophet: ‘Say to the daughter of Zion [that is, to Israel], „Behold your king is coming to you, gentle, and mounted on a donkey, even on a colt, the foal of a beast of burden.”‘”

This is a quote from the prophet Zechariah (9:9). Jesus has chosen to act out the fulfillment of this prophecy and to declare his kingship in the action of riding on a donkey. This means, yes, I am king, for that’s what the prophet says it means: „Behold your king.” „But,” he is saying, „I am gentle and lowly. I am not, in my first coming, on a white war-horse with a sword and a rod of iron. I am not coming to slay you. I am coming to save you. This time. Today is the day of salvation.

But is he only coming for the „daughter of Zion,” Israel? Listen to the context in Zechariah 9:9-10 – and Jesus knew the context –

Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. ¹⁰ I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion [his kingship] will be from sea to sea, And from the River to the ends of the earth.

That’s declaration number one. Jesus very intentionally acts out the fulfillment of Zechariah 9:9 and declares his humble, gentile, saving, Jewish and global kingship. And invites you to receive it.

2. Jesus Declares His Kingship by Cleansing the Temple (Isa. 56:7)

Second, in verses 12-13 Jesus acts out another Old Testament text. It says he „entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves.” Don’t think that this meek, gentle, lowly Savior-King was without passion for his Father’s glory!

Then to explain what he is doing he quotes Isaiah 56:7. Verse 13: „And He said to them, ‘It is written, „My house shall be called a house of prayer;” but you are making it a robbers’ den.'” There are two things that make this action and this Old Testament quote so significant. One is that the context in Isaiah is about the coming kingdom of God, and so Jesus is putting himself in the position of the coming king. And the other is that the context is global, not just Jewish. Listen to Isaiah 56:6-8.

Also the foreigners who join themselves to the Lord. . . ⁷ Even those I will bring to My holy mountain And make them joyful in My house of prayer. . . . For My house will be called a house of prayer for all the peoples.” ⁸ The Lord GOD, who gathers the dispersed of Israel, declares, „Yet others I will gather to them, to those already gathered.”

So when Jesus chooses a prophetic word to interpret his action in the temple, he chooses one that underlines his coming on a donkey as king and the fact that his kingship is „for all the peoples.” It’s for you this morning. He is jealous to open his Father’s house to you for prayer.

3. Jesus Declares His Kingship by Healing (Isa. 35:4-6)

Third, in verse 14 it says, „And the blind and the lame came to him in the temple, and he healed them.” Imagine what an impact this must have had. We are talking about the most public place in the city – the temple. We are talking about blind people, and people who can’t walk – lame, paralyzed people. Not people with headaches and sore throats. This was a public demonstration of something. What?

We’ve already been told at least once. When John the Baptist was in jail he sent and asked Jesus, „Are You the Expected One, or shall we look for someone else?” In other words, are you the coming king of Israel, the Messiah? And Jesus sent this word back to John in Matthew 11:4-5, „Go and report to John what you hear and see: the blind receive sight and the lame walk.” In other words, „Yes. I am the coming king.”

Why? Why does the healing of the blind and the lame in the temple after coming into Jerusalem on a donkey mean: I am the coming king? Because in Isaiah 35 the prophet describes the coming kingship of the Messiah like this: ” Take courage, fear not. . . . The recompense of God will come, But He will save you. Then the eyes of the blind will be opened. And . . . Then the lame will leap like a deer” (35:4-6).

Jesus comes on a donkey, lowly and gentle and patient; he comes cleansing his Father’s house to make it a house of prayer for all the nations; he comes healing the blind and the lame – all to show what his kingship is now in part, and will be fully in the age to come. It is not just a kingship over other kings, but over disease and all nature. We will not just be safe and sick when he comes. We will be safe and whole – absolutely whole. Now is the acceptable time, now is the day of salvation. Trust him. Receive his amnesty. Become his subject.

4. Jesus Declares His Kingship by His Response to Children (Psa. 8)

Finally, Jesus declares his kingship by the way he responds to what the people and the children are doing and saying. In verse 8 the crowds are spreading their cloaks on the road in front of him. This is what they did when kings were crowned in the Old Testament (2 Kings 9:13). In verse 9 the crowds were shouting, „Hosanna [salvation!] to the Son of David [the hoped for king like David]; ‘Blessed is He who comes in the name of the Lord.'” (These are words from Psalm 118:25-26.)

Then in verse 15 the children were shouting the same things: „Hosanna to the Son of David.” In other words, „The king is here, the king is here!” But the chief priests became angry. So they said in verse 16, „Do You hear what these children are saying?” Now I think they could just as easily have said, „Did you hear what those crowds said? Did you see what they were doing when they put their cloaks on the ground?” They can’t believe Jesus is letting all this stand unchallenged.

Jesus answers their question with one simple word. And then an absolutely astonishing quote from Psalm 8. They say, „Do you hear what these children are saying?” And he answers in verse 16b, „Yes.” „Yes, I do. I not only hear it. I planned it. And I receive it. I would gladly receive it from you. And he would gladly receive it from us!”

Then, he ends this section by quoting Psalm 8, „Have you never read, ‘Out of the mouth of infants and nursing babies You have prepared praise for Yourself’?” What is so astonishing about this is that it refers to God. „O Lord, our Lord, How majestic is Your name in all the earth, Who have displayed Your splendor above the heavens! 2 From the mouth of infants and nursing babes You have established strength [or: praise] Because of Your adversaries.” Don’t miss this. Jesus receives the praises of little children and then explains it by quoting a psalm where children are praising God.

The King Has Come and Is Coming

So here is the concluding declaration and invitation: Jesus came the first time, and he is coming again, as the king over all kings. King of Israel, king of all the nations, king of nature and the universe. Until he comes again, there is a day of amnesty and forgiveness and patience. He still rides a donkey and not yet a white war-horse with a rod of iron. He is ready to save all who receive him as Savior and Treasure and King. Come to him. Know him. Receive him. Live your life in allegiance to him.

By John Piper. © Desiring God. Website: desiringGod.org

Undesigned Coincidences – Evidence for the historicity of the Gospels Tim McGrew (via Logos Apologia)

Arial view of BETHSAIDA, Israel via http://jewishmag.com/

Video by Chris Putnam of LogosApologia

Do the Gospels contain internal and external evidence

that they are eyewitness accounts? 

One compelling line of evidence comes in the form of what is called „undesigned coincidences”. When one is telling a story, especially a story one has witnessed, one often hits the highlights and does not explain every detail. The focus is on what is important to the action. This is why two eyewitnesses will testify in different ways about the same event. Each person brings his own unique point of view in his description, due to his individual preferences and his predisposition. When telling a story, one gets caught up in what one actually remembers, and drops incidental references to significant facts. The sort of facts which are seemingly selected randomly by the memory of the individual. This is typical of the real memoirs, but not of legendary embellishments. When accounts from different eyewitnesses fill in the unknown details for each other, this is called an undesigned coincidence.

Here are 3 undesigned coincidences we are taking a look at, which show how the Gospels are pieces of an interlocking historic narration:

1. The miracles Jesus performed in Bethsaida

Such coincidences, especially when they are considered in their cumulative force, provide strong evidence for the integrity of the individual accounts. In Matthew 11:21 Jesus pronounces a curse on some cities in Galilee, saying, „Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes.”  So, the question naturally arises: What is Jesus talking about? What were the mighty works done in Chorazin and Bethsaida? For Chorazin, we really cannot say. It’s one of those cases, where we realize that Jesus did things that we do not have recorded in Scripture, and Bethsaida is never mentioned elsewhere in the Gospel of Matthew. In Mark and John, who do name Bethsaida a couple of times, tell us nothing that would make sense of Jesus’s words, as quoted in Matthew.

But, in Luke’s Gospel, we find the answer. Luke 9:10 reads „When the apostles returned, they gave an account to Him of all they had done. And taking them with Him, He withdrew by Himself to a city called Bethsaida.” Immediately after this verse, and set in the same geographic location, we have Luke’s account of the feeding of 5,000. Now, here we have an answer to our question, about the mighty work done in Bethsaida. It was there that Jesus fed the 5,000.

Now, a critic, trying to get around the force of this coincidence, might point out that Luke gives out both the location of the miracle, and in Luke 10:13, Jesus’s pronouncement was on Chorazin and Bethsaida. Might Matthew have simply copied form Luke, forgetting to include the reference to Bethsaida? Most scholars, traditional and liberal, think Matthew did not use Luke’s Gospel at all in writing his own. No one, not even an honest and observant eyewitness, can report every event in complete detail. So, the alternative hypothesis of chance and legendary elaboration does not really explain the coincidence at all. And modern scholarship makes the copying hypothesis very unlikely. The best explanation is Matthew was simply reporting facts, as he knew they had occurred.

2. Why does Jesus address Philip in the feeding of the 5,000?

In John 6:5 , Jesus is preparing to feed the 5,000. He turns to Philip and asks: Therefore, Jesus lifting up His eyes and seeing that a great multitude was coming to Him said to Philip, „Where are we to buy bread that these may eat?” Philip is a minor figure in the Gospels. After the calling of the disciples, Jesus addresses Philip directly only once, that we hear of. Why then, does Jesus ask this question of Philip? Why not Peter, James, or John, who are much more prominent figures? Why not Judas, who kept the money? Presumably, when John told the story, he wasn’t concerned with the reason Jesus chose Philip. But, if someone were forging the story as fiction, crafting a legend, he would have a literary reason for selecting a particular disciple as a character in his fictional narrative. Accordingly, a fabricator of fiction would not select a character without making the reason clear to the audience.

So, why did Jesus choose Philip? John’s Gospel does not really say why. Keep in mind that we just learned in the previous undesigned coincidence that the miracle took place in Bethsaida- Luke 9:10. Then turn to John 12:20-21. Here is Jesus teaching and some Greeks approach and want to speak with him, asking permission from Jesus’s disciples. Now, casually, in the course of reporting the request, John remarks, „Now, there were certain Greeks among those that were going up to worship at the feast; these therefore came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, ‘Sir, we wish to see Jesus.'”  

Now, here is a remarkable, interlocking  of the 2 passages in John and Luke-  BECAUSE PHILIP WAS FROM BETHSAIDA! (John 6:1-13; Luke 9:12-17: Matthew 11:21)There’s no other way that this could be explained, as having one of the authors copying from the other. John does not tell us where the miracle took place, and Luke never mentions Philip. And the coincidence is too tight and clear for a chance of a legendary elaboration to be a plausible explanation. (6:06) But, putting the 3 passages together, we find that they interlock, like pieces of a jigsaw puzzle. This is what real history looks like. It has a ring of truth.

3. 

Two passages in Mark give us the setup for our third undesigned coincidence. In Mark 6:31, we find a reference to large crowds of people, so large and pressing, that they force Jesus and the disciples to withdraw. „And He said to them, ” Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.) This passage sets the stage for the feeding of the 5,000. A little time later, Mark gives us another vivid description of the scene: Mark 6:39 „And He commanded them all to sit down by groups on the green grass.” Two questions arise form these passages.

1. Why should there have been particularly large crowds, just then? We are entitled to demand an answer with the evidence of the historic faithfulness of the narrative, if we could find one. 
2. It is a bit odd that the grass should be described as green. In Palestine, there’s only a short growing season. After that, dry heat turns the grass brown, and it remains brown throughout the summer.

But, in John’s description of this setting, for this same miracle, we find the detail that explains both of these facts. John 6:4 reads: „Now the Passover, the feast of the Jews, was near.” At Passover each year, thousands of Jews travelled each year to Jerusalem to celebrate the feast. That would definitely explain why a Galilean town would be unusually crowded at the time. As it happens, Passover falls every year, in the middle of the year’s growing season, when the grass would be lush and green. John doesn’t mention the crowds or the green grass. Though he does note that there was much grass in that place, John 6:10. Mark doesn’t mention the season was Passover, but, putting the two accounts together, makes for an explanation that fits everything together. And, no other explanation does the job so well. This has a ring of true history.

Even skeptics believe that Gospels were written at different times and places. Where the accounts are obviously independent, the odds against some kind of subtle collusion are astronomical. The best explanation is that they were writing about something that actually occurred. This undesigned coincidence supports the historicity of all the different accounts. When we overlap the Gospels in this way, these undesigned coincidence provide evidence the Gospel accounts are eyewitness testimony of actual historical events.

D A Carson – When Jesus confronts the world (Essential message)

photo ‘Sermon on the mount’ by James Tissot

Matthew 8:1-17 (this follows immediately after the sermon on the mount.

We become so used to thinking about Jesus, that we sometimes fail to recognize how utterly different Jesus and the world are. They’re thinking in different categories. They’re on different planes. The world is essentially self focused. Jesus is self emptying. SO much so, that He goes to the cross on our behalf. The world is time bound, and it’s temporary. Jesus enter time. The eternal Son enters time, but, one with God, He inhabits eternity. And, even now, at the Father’s right hand He upholds all things in heaven and on earth, by His powerful word.

The world needs saving. Jesus doesn’t need saving, He comes as the Savior. And so, we cold press on, and on, and on. But, one of the dimensions is which there is a perennial clash between the world and Jesus is in the dimension of authority. Who is boss? Who reigns? Who has the last say? What is authority? It’s actually quite a slippery word. In the verses I just read, Jesus demonstrates His authority, and these verses are linked to the verses in the sermon on the mount, which focus again on Jesus’s authority. At the end of the sermon on the mount, we read, in 7:28 „When Jesus finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law.

The authority to judge

The way Jesus manifested His authority when He was speaking was on several levels. On the one hand, He didn’t use lesser authorities and footnotes. It was not uncommon in the day for someone to say, „Well, rabbi so and so says that rabbi so and so…says such and such”. And, you’ve got a string of authorities to enhance your authority. Jesus comes along and says, „You have heard that it was said, but I tell you,” with matchless, self conscious authority. He is the expert.. on everything on which He cares to speak. And, it’s more than that. It’s not simply that He’s more credible, because He’s more knowledgable, but He actually determines, Himself, who does not enter the Kingdom. A few verses earlier, in 7:21 „not everyone who says to me ‘Lord, Lord’ will enter the kingdom, but only the one who does the will of my Father, who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons, and in your name perform many miracles?’ And I will tell you plainly ‘I never knew you, away from me you evildoers.'”

This is stunning. Jesus claims to have the authority of God Himself on the last day. He ultimately decides who enters the consummated kingdom and who does not. So, this is more than mere credibility because of superior knowledge. It’s the authority to judge, the authority of God Himself on the last day.

Earlier, in the sermon on the mount, He claims that He did not come to abolish the law of the prophets, but to fulfill them. That is, the law and the prophets point to Him, and He actually brings them to fulfillment. Or, again, in chapter 5, right at the beginning of the sermon on the mount, where He’s talking about persecution, He says, „Blessed are you when people insult you, accuse you, and say all kinds of evil against you BECAUSE OF ME. Rejoice and be glad, because great is your reward in heaven..” In other words, He is at the center of the conflict with the world. And, His followers will either side with Him and be persecuted, or they’ll side with the world and do the persecution the other way.

Now, that’s all the sermon on the mount. Then, we turn to Matthew 8, and following. And what we discover is that Jesus now demonstrates His authority, not simply by his teaching, but by His actions. And what is displayed is stunning. He has the power to heal, to cast out demons. He has the power to command nature. He has the power to bring in the consummated kingdom. He has the power to even delegate some of His authority to His followers in chapter 10. He gives to His disciples certain authority to cast out demons, to preach and teach themselves.

He has a genuine authority which entails both a moral center, and the power to make His word effective. In these first 17 verses, we learn 5 things about the authority of Jesus. (12:36) Transcript continues under the video.

1. The authority of Jesus to heal and transform

is implicit in His purpose, in His person, His mission. 

Jesus’s authority is absolutely unconstrained. It’s implicit in His person, in His majesty, His mission. The first three verses-Jesus comes down from the mountainside, where He has been teaching, which shows that in Matthew’s mind, he’s still connecting what He’s doing to the sermon on the mount, which He had preached up on the mountain. Large crowds follow Him. The man with leprosy, some kind of skin disease came and knelt before Him and said, „Lord, is you are willing, you can make me clean.” And Jesus heals the man. Now, this is bound up with prophesies from the Old Testament. When the Messiah ultimately comes, all of the brokenness of this world order will be itself broken. So, in Isaiah 11, which looks forward to a time when a shoot will come from the stump of Jesse. That is, a Davidic king will rise again from Jesse’s line. Amongst the things we read, then, are these: Righteousness will be His belt, faithfulness the sash around His waist, the wolf will live with the lamb, the leopard will lie down with the goat. The calf and the lion, and the yearling together. And the child will lead them. The cow will feed with the bear, their young will lie down together and the lion will eat straw like the ox. The infant will play near the cobra’s den. The child will put his hand into the viper’s nest, they will neither harm nor destroy. On all my holy mountain, the earth will be filled with the knowledge of the Lord, as the waters cover the sea.”

(This was) brought about by David’s greater son. Brought about by what He does. So that the healings that Jesus does during His earthly ministry are a kind of foretaste, an anticipation  of all the authority of God, mediated through Him, to reverse all the effects of sin, finally brought about in the consummation itself. In fact, it’s deeply hinted at in verses 2 and 3. We focus on the wrong thing in verse 2. „You are willing,” the man says, „You can make me clean.” So, we scratch our heads, „What does he mean ‘if Jesus is willing?'” Surely Jesus is willing. Wouldn’t He be willing? That’s not the point. The point is that the only thing that stops Him from doing it is His will. It’s not a question of His power. This man assumes that Jesus has the authority. He can do it, He can speak a word and it will be done. The only question is whether Jesus, at this point in redemptive history is going to do it in this particular case.

The authority, however, is matchless, unrestrained. Jesus says, „I am willing. BE CLEAN!”. This is of a piece of passage after passage in the New Testament.

• He speaks to the storms on Galilee: Peace. BE STILL!” And immediately there was a great calm.
• „I charge you, come out of him!” And the man is released.
• „Lazarus, come forth!” And Lazarus comes forth from the tomb. WAG has said, „If Jesus hadn’t specified ‘Lazarus’, every tomb in Jerusalem would have been empty. (16:00)

Jesus’s authority is absolutely unconstrained. It’s implicit in His person, in His majesty, His mission.

2. The authority of Jesus, formally submissive to the law of Moses

in fact transcends it and fulfills it

Jesus has this remarkable authority even to overturn all the ravages of sin. He is the healer that only needs to will for it to be done.Verse 4 – „After Jesus healed this man, He says to him, ‘See that you don’t tell anyone, but go and show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them,'” The reference, of course, is to Leviticus 14. Skin diseases were not all leprosy, as we know it today. But, some of them were, and in any case, they could be highly contagious and run right through a camp or a city. So, the laws were put in place that those with certain skin conditions, then had to be banned, outside the camp. And, if then, those skin conditions got better, somehow, then there was a prescribed sacrifice. A sacrifice to offer things up in the temple and to check things out with a priest, who would inspect the wound and then wait 7 days, and inspect it all again. So, what Jesus tells this man is, „Do what the law says. I healed you, go to the Temple, offer the sacrifice. Do what it says.”

„Do it as a testimony to them.” What does that mean? Some think it should be interpreted positively, that is: As a testimony to them of who I am. Some think it should be interpreted negatively, as a testimony against them. That’ll put them in their place. I suspect the expression is most probably neutral. The end result is startling: In submitting to the law, to what the law itself demands, the cured leper becomes the occasion for the law to confirm Jesus’s authority. It’s not just confirming that the man is better. But, it is confirming, on the standard set by the law itself, that Jesus has this remarkable authority, even to overturn all the ravages of sin, all the ravages of disease. He is the healer that only needs to will for it to be done. Indeed, one of the stunning things, under the law, Jesus was not supposed to touch anyone who was impure or skin diseased. But, Jesus is the sort of person who, in touching a diseased person, does not Himself become diseased, but Himself, overturns the disease. The authority if Jesus is matchless, and when He exercises it, it turns out that although it is formally submissive to the law of Moses, in fact it transcends the law of Moses and fulfills it. (21:00)

3. The authority of Jesus is so sweeping,

when Jesus speaks God speaks

Jesus comes up to a centurion, a Roman soldier. Roughly the rank, of perhaps the rank of a captain here, conceivably a major. He says to Jesus, „My servant is at home paralyzed, suffering terribly. Jesus says, „Shall I come and heal Him?” Be explicit in what you’re asking for. And the centurion replies, „Lord, I do not deserve to have you come under my roof.” That’s already startling, isn’t it? He doesn’t say, „I am quite an important person. You know, I am part of the overlord party in this country.” The least you can do is show me a bit of respect. Rather, he approaches Jesus with amazing humility, for an officer in the Roman legions. „Just say the word and my servant will be healed. Because, you see Jesus, I understand how this works. Because, I am a man under authority.” He stresses that he is under authority, not just that he has authority over others. But, rather, he’s under authority, and that gives him authority over others. So, when he says to a foot soldier, „Go,” the foot soldier goes. And when he says, „Come,” the soldier comes.

What the soldier means by this is that when he commands a foot soldier, it is not just this centurion speaking out of his personal authority, he speaks now for Rome. He is in an entire chain of command. When the centurion speaks, he speaks with the authority of the tribune over him, and over the tribune, senior officers all the way back to Caesar himself. When this soldier gives a legitimate command to a foot soldier under him, when he speaks Caesar speaks. When he speaks, Rome speaks. And, that’s why there is no way a foot soldier is going to thumb his nose at his centurion officer. And this is what he applies to Jesus.

You must not think that this centurion has got the doctrine of the trinity sorted out yet. He couldn’t of expounded incarnation, but he has watched Jesus enough to know that when Jesus speaks, God speaks. He does the Father’s will so absolutely perfectly, that when Jesus speaks, God speaks. And that word is so effective that Jesus doesn’t have to show up in person, or lay His hands. He speaks with the authority of God. When God says something and wants it to be effected, it is effective.

Jesus said He has not found anyone in Israel with such great faith. The authority of Jesus is so sweeping, when Jesus speaks God speaks. And that, brothers and sisters, means that not to listen to Jesus is to defy almighty God.

4. The authority of Jesus is a great comfort to the eyes of faith

and a great terror to the merely religious

Jesus praises the faith of this centurion. A Roman, without al of the background of what we now call the Old Testament and Scripture. „Truly, I tell you, I have not found anyone in Israel with such great faith. I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But, the subjects of the kingdom will be thrown outside into the darkness, where there will be weeping and the gnashing of teeth.” Now, He says this, after having said, just a few verses earlier at the end of the sermon on the mount that He has the authority to determine who enters the consummated kingdom and who does not. He is the one that will say, „Depart from me, you workers of iniquity, I never knew you.” And He is the one who grants entrance. And now He says, „On the last day, there will be many people there who will exhibit the same faith this centurion exhibited,” even though this centurion is not an Israelite, he’s a gentile, part of the overlord party. But, he has this faith is Jesus that is so transparently submissive to the authority of God in this God man, that he understands that when God speaks, Jesus speaks. It’s the same faith of an Abraham, who heard the voice of God and went out, not knowing where he was going. And thus, in the consummated kingdom, such people will gather around Abraham, Isaac and Jacob. They will be part of this consummated glory, where elsewhere it is described as resurrection existence in the new heaven and the new earth- the home of righteousness.

And, meanwhile, many who have had the privilege of being part of that old covenant heritage, with all of its revelation and its sacrificial system, and its Godly prophets, and its wisdom literature, many who are absorbed into the kind of religiosity that really does not bow to the authority of Jesus, they will be cast out, we are told- where there will be weeping and gnashing of teeth. Brothers and sisters in Christ, it is not popular today to talk about hell. Indeed, many Christians are trying to find ways of interpreting the Scripture in such a way that ‘hell becomes a little less embarrassing’: …maybe it doesn’t go on forever… maybe God’s love is so sweeping that somehow, eventually, everybody in hell will repent and hell will be emptied out.And God’s love will win.

Many, many voices like this are heard. It sounds so gentle, and so loving, but, it is very hard to square such notions with what Jesus Himself says. Most of the most startling metaphors for hell are first voiced in the Scripture by the Lord Jesus Himself. He is the one here, who speaks of outer darkness, where there is weeping and gnashing of teeth. Revelation 14 and Revelation 20 speak of hell as a place of ongoing terror. I think that one of the reasons why people will not face what Scripture plainly says is because we have talked ourselves into thinking that perhaps, that perhaps we should recognize that our sins can’t be eternal sins, or infinite sins. Our sins are finite, we’re finite people, who commit only finite sins, so, why should we be punished infinitely? And, if that’s the case, we must have some other explanation for infinite punishment. But, that presupposes that once we get to hell we all want to repent and we don’t want to sin anymore. But, I have ransacked Scripture and I cannot, for the life of me, find a single place anywhere in Scripture that suggests there’s a word of repentance in hell.

Even in the account of the rich man and Lazarus- he doesn’t want to be there. But, he lifts his eyes up, being in torment, the Scripture says, and somehow sees Abraham and Lazarus a far distance off. What do you think he will say? „Oh, Lazarus, did I get that one wrong? I am so sorry, would you forgive me please? I really did abuse you. I didn’t show any generosity, compassion. I left you ill and broken, and poor outside my gate, even though I was filthy rich. I really am very sorry. I do want to repent, I am so sorry.” Is that what he says?  No, what he says is, „Father Abraham,” playing the race card, „Father Abraham, why don’t you send Lazarus to dip his finger in some water, so that he can bring it to me?” Lazarus is still the ‘Joe’ boy, he’s still the menial. He doesn’t even address him. He’s gonna pull strings and get father Abraham… There’s not a hint of repentance anywhere. Hell is not filled with people who are deeply repentant and wanting to get out. It’s filled with broken rebels who still want to justify themselves and think of them selves as at the center of the universe for all of eternity- sinning and being punished, sinning and being punished, world without end. At the end of that conversation with Abraham, the rich man is actually contradicting Abraham, „No, father Abraham, your interpretation of things is wrong. Let me correct your theology.” This man, even in hell thinks he’s got a superior theology to Abraham in heaven. It’s unbelievable.

And, the person who is exclusively, finally responsible for making the decisions about who goes to heaven and who does not, and on what ground is Jesus Himself. The authority of Jesus is great comfort to the eyes of faith and a great terror to the merely religious. (32:00)

5. Jesus’s authority is in function of His work on the cross

verses 14-17 „When Jesus came into Peter’s house, He saw Peter’s mother in law lying in bed with a fever.” And so He heals her. Verse 16- When evening came, many who were demon possessed were brought to Him and He drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: „He took up our infirmities and bore our diseases.” Now, many who are listening to me this morning will know that this quotation is from Isaiah 53, which New Testament writers, which Christians around the world tie to Jesus’s cross work. „He was wounded for our transgressions. He was bruised for our iniquities. He bore our sin on His own body on the tree,” the apostle Peter elsewhere writes.

But, here, we are told that when Jesus cast out demons and healed sick people, even before the cross, this was to fulfill what was spoken  through the prophet Isaiah: ‘He took up our infirmities and bore our diseases.’ So, Jesus is fulfilling Isaiah 53, even as He’s healing people. And this before the cross. How does that make sense? How do you put all that together? And sometimes, in our theological discussions, we ask questions such as, „Is there healing in the atonement? By which we mean something like, „If Jesus paid for all the sin and its effects, including illness, if He paid for all of it, then shouldn’t it follow that we should be healed when we ask for it? There is healing in the atonement, in what Christ accomplished on the cross? Isn’t there? Doesn’t this text suggest the same? Well, yes and no.

Yes, of course there’s healing in the atonement. If you read the Bible as a whole, you discover that there’s resurrections existence in the atonement too. There is the new heaven and the new earth in the atonement. That is what assures resurrection existence for God’s people on the last day is the death and resurrection of Christ Jesus. What is at stake is a worldview consideration, that clashes massively with what this world thinks. That worldview consideration is this: Although God made all things good, with sin and the curse, there is not only guilt over moral defection, but there is death and suffering, and disease. Nature itself is out of order. There is disaster, there is war. For all that there is so many good things, the residue of the image of God still on us so that by common grace we can create art and perform music, and write books and work with our hands, and do skilled things.

Yet, the fact remains that we are a damned brood. And, biblically speaking, that means that every instance of disease and demon possession, and malice, and suffering, death itself is finally traceable to sin. I don’t mean that you get pancreatic cancer because you’ve committed a particular sin. It’s conceivable, but I have no way of demonstrating that. What I do know is that all kinds of people- good, bad and indifferent from a social perspective can succumb to the disease, and sometime decidedly wicked people can live to a ripe old age. The Psalmist observed the point himself. But, eventually, all of us end up dead. If you live long enough you will suffer. To suffer, all you’ve got to do is keep living. If you live long enough you will be bereaved. Your only options are to bereave someone else, or be bereaved yourself. That’s it. If you live long enough you’ll get cancer or alzheimer, or both. Because, not only morally are we a damned brood, but, we are under this curse which has to be lifted if we are to be reconciled to God. And the way it is lifted is by the visit from the God man who bore our sins in His own body on the tree.

And, that means that every time Jesus heals someone in His ministry, even before He had gone to the cross, every single time it was in function of what He was about to do on the cross. Not yet done. But, it was not just an act of power. It was an act of power, of authority that issued from the cross, that still lay around the corner. In that sense, every healing was prophetic of what the cross would achieve. And, the way we knew that Matthew understood it that way is because he cites Isaiah 53. This was done in order to fulfill what God had said through the prophet Isaiah: „He took up our infirmities and bore our diseases.” This theme runs right through Matthew’s Gospel, and right through the New Testament. In chapter 1, Joseph is told, „You will give Him the name Jesus- „Yahweh saves” for He will save His people from their sins. To placard that in chapter 1 is the way of saying, „This is one of the controlling themes right through Matthew’s Gospel. This is the Gospel in which we show how Yahweh saves His people from their sins.

So that, when you read the sermon on the mount, one of the things that you should be reading is, one of the things you should be thinking is: Here is the word of the Messiah, whose name means „Yahweh saves”, who came to save people from their sins. This is what the new society in the consummated heaven and earth will look like . Already it is moving in that direction. The kingdom dawns. And here, He is fulfilling Scripture- Isaiah 53. In chapter 9 again, when a man is lowered to Him in a house. He says, „Take heart son, your sins are forgiven.” Who has the authority to forgive sins? But, He came to save His people form their sins.

And, when He overthrows the power of darkness, it shows what He is doing to save His people from their sins. It means more than just forgiving them. It means triumphing over these sins, thrashing down the death and decay, in anticipation of a time when sin and all of its effects , death itself will be utterly destroyed. All on the basis of the work on the cross of Christ Jesus. He will save His people from their sins, until, finally we find Him hanging on the cross, and over His head is the charge: „This is Jesus, the King of the Jews.” This is meant to be deeply ironic, scandalously demeaning and belittling, when Pilate posts it up there. But, to the eyes of faith, we say: Yes indeed, this is Jesus, reigning from the cross, which was one of the churches great confessions during the first 3 centuries of its existence- Jesus reigning from the cross. He will save His people from their sins.

Do you want to know where the authority of Jesus is? Look at the cross. It is Jesus reigning from the cross. But, He doesn’t stay there. He rises again. And then, how does this Gospel end? „Al authority is given Me in heaven and on earth. Go therefore, and make disciples. So that the authority of Jesus, thus is delegated. It is mandated. It is part of the elementary Christianity that we say „the Lord Jesus Christ”. We’re recognizing His authority. And we join with Christians across century, across ages, across nations. We share this common faith in, and submission to the Lord Jesus, whose authority enables us and authorizes us to preach the Gospel and throw back the powers of the darkness, by the preaching of the cross and the resurrection, in anticipation of the consummation on the last day. Lo, I am with you alway, even to the end of the age. It is this Gospel that finds Jesus saying in Matthew 16: I will build my church, and the gates of hell shall not prevail against it. My friends Tim Keller likes to say: For Christians, optimism is naive. That’s because we really do see the power of sin in peoples lives.  Pessimism is atheistic, because we serve a God with absolute authority. This God whose authority comes and shatters the spear and the sword. This God who reverses death in anticipation now, in His ministry, of what He Himself will accomplish in the resurrection. And in anticipation of the mission He gives to us under His authority. In anticipation of the consummation on the last day. And so, the church of Jesus Christ bows before the Lord Jesus Himself, and says, „Yes, yes, yes. Even so, come Lord Jesus.

Listen to other recent messages by Don Carson at the  Gospel Coalition:

1. When The Bible Is Silent
2. When the Bible Is Silent Q&A
3. Lessons from French Canadian Revivals
4. Lessons from the French Canadian Revival Q&A
5. The Implications of Complementarianism
6. The Implications of Complementarianism Q&A
7. Our Exalted Identity in a Holy Church
8. Teach Us to Pray
9. Our Exalted Relationship with Each Other

And 2 recent sessions from the Chinese Conference in L.A.-

• Don Carson preaching at the Chinese Conference in Los Angeles (2 sessions) (rodiagnusdei.wordpress.com)

David Platt – Why the church cannot fail

3 texts, 8 non-negotiables in mobilizing the local church in the accomplishment for the Great Commission:

1. Matthew 28:16-19 – Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. ¹⁷ And when they saw him they worshiped him, but some doubted.  And Jesus came and said to them, “All authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.
2. Matthew 24:9-14 – “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake.  And then many will fall away and betray one another and hate one another.  And many false prophets will arise and lead many astray.  And because lawlessness will be increased, the love of many will grow cold.  But the one who endures to the end will be saved.  And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.
3. Revelation 7:9-10 – After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands,  and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb.”

• There’s two convictions that are driving those 8 non-negotiables, that accomplish the driving of the church for the Great CommissionThe Great Commission can be accomplished. There will be a day when this commission will be complete. What we are talking about, when we talk about the great commission is achievable. Not just ‘can be accomplished‘, this great commission ‘will be accomplished‘. God, in His sovereignty knows exactly when it will be accomplished. We cannot fail, when we give ourselves to this great commission. And it’s pretty humbling to just wonder, what if we had the privilege of seeing it accomplished in our day? Not in some arrogant way, that it’s all dependent on us. It’s on God’s shoulders. But, His people, one day, are going to see it accomplished. I want to be counted among that people.

Related articles

• David Platt – Don’t waste your life!
• The Worth of Jesus – David Platt at Urbana 2012 – St. Louis Missouri
• David Platt – Incarnation Lord of All (Part 4 of 4)
• David Platt – Incarnation (2) Marvel of Nature

The Bible’s Emergency Numbers (Keep this list handy)

Emergency Telephone Numbers  These are more effective than 911  When –  You are sad, phone John 14  You have sinned, phone Psalm 51  You are facing danger, phone Psalm 91  People have failed you, phone Psalm 27 It feels as though God is far from you, phone Psalm 139  Your faith needs stimulation, phone Hebrews 11  You are alone and scared, phone Psalm 23  You are worried, phone Matthew 8:19-34  You are hurt and critical, phone 1 Corinthians 13  You wonder about Christianity, phone 2 Corinthians 5:15-18  You feel like an outcast, phone Romans 8:9-39  You are seeking peace, phone Matthew 11:25-30  It feels as if the world is b igger than God, phone Psalm 90  You need Christ like insurance, phone Romans 8:1-30  You are leaving home for a trip , phone Psalm 121  You are praying for yourself, phone Psalm 87  You require courage for a task, phone Joshua 1  Inflation’s and investments are hogging your thoughts, phone Mark 10:17-9  You are depressive, phone Psalm 27  Your bank account is empty, phone Psalm 37  You lose faith in mankind, phone 1 Corinthians 13  It looks like people are unfriendly, phone John 15  You are losing hope, phone Psalm 126  You feel the world is small comp ared to you, phone Psalm 19  You want to carry fruit, phone John 15  Paul’s secret for happiness, phone Colossians 3:12-17  With big opportunity/ discovery, phone Isaiah 55  To get along with other people, phone Romans 12  ALTERNATE NUMBERS  For dealing with fear, call Psalm 47  For security, call Psalm 121:3  For assurance, call Mark 8:35  For reassurance, call Psalm 145:18  ALL THESE NUMBERS MAY BE PHONED DIRECTLY.  NO OPERATOR ASSISTANCE IS NECESSARY.  ALL LINES TO HEAVEN ARE AVAILABLE 24 HOURS A DAY.  FEED YOUR FAITH, AND DOUBT WILL STARVE TO DEATH

The King is Coming

sermon notes from David Platt’s present sermon series reads like a worshipful poem:

THE KING IS COMING

Matthew 21:1-22

Attributes of the King…

He is the divine King.
He is the prophesied King.
He is the righteous King.
He is the Savior King.
He is the gentle King.
He is the peaceful King.
He is the global King.
He is the Messianic King.
He is the compassionate King.
He is the prophetic King.
He is the holy King.
He is the authoritative King.

He has authority over the temple.
He has authority over disease.
He has authority over all people.
He has authority over all creation.

He is the coming King.

He came the first time humbly riding on a colt… To rescue sinners.

To be crucified as King.

He will come the second time sovereignly reigning on a horse…

To rule sinners.
To be crowned as King.

Application to our Lives…

Let us give him praise.
Gladly surrender to this King today.

Let us prioritize prayer.
Continually seek this King every day.

Let us bear fruit in our lives.
This King desires—and deserves—more than hollow worship and hypocritical religion.

Let us have faith as his church.
This King can—and will—do the impossible when we ask.