Jesus's Triumphal Entry

Continuing a Bible study of the gospels:

(Matthew 21:1) And when they drew near to Jerusalem and had come to Bethphage to the Mount of Olives, Jesus sent two disciples.

In the last chapter, Jesus and the disciples and a multitude of people following them, had left Jericho and were making their way to Jerusalem where Jesus had told His disciples He would be betrayed and condemned to death.  They were now nearing Jerusalem, at Bethphage at the Mount of Olives.  Jesus sent out two of His disciples.

(2) Saying to them, "Go into the village opposite you and right away you shall find a donkey tied and a colt with her; loose them and bring them to Me."

Jesus told the two disciples to go to the village which was most likely Bethphage, and informed them they would immediately find a donkey tied up and her colt with her.  He told them to untie and bring the donkeys to Him.

(3) "And if any man says anything to you, you shall say, 'The Lord has need of them,' and immediately he will send them."

Jesus further instructed the two disciples that if anyone said anything to them about taking the donkeys, they were to tell that person that the Lord had need of them, and he would immediately send them with the disciples.

(4) All this was done that it might be fulfilled which was spoken by the prophet, saying, (5) "Tell the daughter of Zion, 'Behold, your King comes to you, meek, and sitting on a donkey and a colt, the foal of a donkey.'"

These things were done fulfilling a prophecy by Zechariah in chapter 9, verse 9, "Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King comes to you; He is just and having salvation, lowly, and riding on a donkey and a colt, the foal of a donkey."

(6) And the disciples went and did as Jesus commanded them. (7) And brought the donkey and the colt, and laid their clothes on them, and set Him on them.

The two disciples indeed went and did just as Jesus had told them to do.  They brought the donkey and the colt to Him, and laid their outer garments on them, so that Christ might sit on them rather than directly on the donkey.

(8) And a very great multitude spread their garments in the way; others cut down branches from the trees and spread them in the way.

Many other people also spread their garments in the road, and others cut down branches from the trees and spread those in the road ahead of Jesus.  This was the way kings and princes and conquerors were often honored.

(9) And the multitudes who went before and those who followed cried, saying, "Hosanna to the Son of David! Blessed is He who comes in the name of the Lord! Hosanna in the highest!"

The multitudes of people who went before Jesus and those who followed behind cried out, "Hosanna to the Son of David!"  Hosanna was an exclamation of adoration, and by calling Him the Son of David, the people acknowledged Jesus as the Messiah.  Hosanna precisely meant, "Lord save us;" whether they realized it meant that or not, the people were in another way acknowledging the Savior of the world.

(10) And when He had come into Jerusalem, all the city was moved, saying, "Who is this?"

When Jesus had come into Jerusalem, all the city was astir.  The people were moved emotionally or perhaps the meaning is physically.  There was surely movement and great excitement at the coming multitude and triumphant procession through the city.  The people wanted to know who this was who was worthy of such honor.

(11) And the multitude said, "This is Jesus, the Prophet of Nazareth of Galilee."

The multitude accompanying Jesus told them that it was Jesus the Prophet, that is, the Prophet of whom Moses had prophesied in Deuteronomy 18:18, when he said that the Lord would raise up a Prophet.  Although Jesus was actually born in Bethlehem, he had lived and had been educated in Nazareth, and it was the common opinion of people that He was from there.

(12) And Jesus went into the temple of God, and cast out all those who sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of those who sold doves.

Jesus went into the temple at Jerusalem and found people buying and selling merchandise in the outer courts of the temple.  The holy temple of God had been turned into a commercial enterprise where vendors sold religious items related to sacrifice.  As I write this on Christmas Eve, I can't help but think how Christ might react to our Christmas displays and mounds of presents supposedly worshipping HIS birthday.  We, too, are just as guilty of turning a beautiful gift of God's into a humongous commercial enterprise.  

This appears to be the second time that Jesus cleared the temple of vendors and customers, overthrowing tables and chairs.  Although this is Matthew's first account of it happening, chronologically John recorded an earlier event when Jesus actually made a whip and drove them all out of His Father's temple.  However, having learned nothing, here they all were again, and Jesus again drove them out of His Father's temple.

(13) And He said to them, "It is written, 'My house shall be called the house of prayer,' but you have made it a den of thieves!"

Jesus said to those He drove out of the temple courts that it was written in scripture that the Lord's house was to be the house of prayer, but they had made it a den of thieves, referencing a statement in Jeremiah 7:11 that turned out to be prophetic for this time, "Is this house which is called by My name become a den of thieves...?"

(14) And the blind and the lame came to Him in the temple, and He healed them.

Having condemned the profane use of the temple, Jesus then set about His Father's business and showing the proper use of the temple.  It was a house of prayer and of the goodness and power of God to heal the spiritually blind, as He also healed the physically blind and lame.

(15) And when the chief priest and scribes saw the wonderful things that He did, and the children crying in the temple, and saying, "Hosanna to the Son of David!" they were sorely displeased.

It's really a most remarkable thing that when the chief priests and scribes saw all the goodness and miracles that Jesus did, and hearing the praises of the people, they were incensed.  I can't help but think of the division in our country in this day.  In no way am I comparing President Trump to Jesus, but it's the principle of doing good for the people that is hated by people in power.  Those in power didn't want people praising him and giving him credit for the good things he did for the people.  Instead, they would actually sacrifice the well-being of the people for their own political power.  I believe they actually sacrifice people!  I mean, people's very lives.  The lies and cover-ups being told about this covid pandemic at this time are actually causing loss of people's lives, but as long as it means they get to stay in power, it's worth that "greater good," so they tell us.  The tale of covid is a huge book in itself, but suffice it to say that the people making the laws obviously don't believe the fear hype they spread, or they would practice what they preach.  The little people must be vaccinated and wear masks in their own homes and disinvite relatives to their Christmas parties who don't obey those rules, but those same people are seen constantly partying in crowds without those masks.  Thousands upon thousands of people pour into our country on the southern border without being tested or vaccinated.  I actually believe that's on purpose to keep the covid scare going so they may continue to control the masses, and of course control voting methods.  Again another book for another time.  But just like the politicians of this day, the leaders in Christ's day did not care about the good being done for the people; they only cared that this Jesus was getting their power and glory!

(16) And said to Him, "Do you hear what these say?" And Jesus said to them, "Yes; have you never read, 'Out of the mouth of babes and sucklings you have perfected praise'?" 

The chief priest and scribes heard the praises to Jesus, and asked Him if He heard what they were saying, insinuating of course, that He wasn't what the people claimed Him to be, and He should reprove them.  However, Jesus answered them by quoting Psalm 8:2, indicating He approved of what they were saying and that they spoke correctly--the children might offer praises to God.

(17) And He left them and went out of the city into Bethany, and He lodged there.

Jesus left them and went to Bethany which was about two miles from Jerusalem, and He lodged there.  This was probably to prevent being apprehended by His enemies before His time.  As those enemies were probably expecting Him to overthrow their government and set Himself up as King, by leaving Jerusalem, He alleviated those suspicions for the time being.

(18) Now in the morning as He returned to the city, He was hungry.

The next morning Jesus returned to Jerusalem, and on His way, found Himself hungry.

(19) And when He saw a fig tree by the way, He came to it and found nothing on it, but leaves only, and said to it, "Let no fruit grow on you hence forward forever." And presently the fig tree withered away.

Being hungry, Jesus went to a fig tree He saw beside the road, expecting to find fruit to eat.  However, there was no fruit, only leaves on the tree.  Jesus spoke to the tree, in effect cursing it, declaring no fruit to grow on it from that point in time and forward.  The tree withered and died.  This may be seen as an illustration of what was to become of the Jewish nation.  They flourished with leaves only, bearing no real fruit.  It was the proper time for them to have borne fruit, having had Jesus in their midst preaching and teaching for the past three plus years.  But as they had only empty words and only an external show of religion, God would soon take away His kingdom, the Gospel; and their temple, city, and nation, would be destroyed just as the fig tree was.

(20) And when the disciples saw it, they marveled, saying, "How soon is the fig tree withered away!"

The account in Mark stated that it was the next day when the disciples saw the tree again and they were amazed at how quickly it had dried up and withered away since they last saw it the day before.

(21) Jesus answered and said to them, "Verily, I say to you, if you have faith and do not doubt, you shall not only do this to the fig tree, but also if you shall say to this mountain, 'Be removed and be cast into the sea,' it shall be done."

Jesus replied to the disciples that if they had complete faith with no doubt, they could likewise do to the fig tree what He had done, and even greater things, such as moving a mountain and casting it into the sea.  This promise was probably peculiar to only the disciples, as that power had been given to them, that if they had complete faith, they could do whatever they asked as they had been promised that what they bound or loosed on earth would be bound or loosed in heaven (Matthew 18:18); God in heaven would agree to what they asked on earth.  I do not believe this is to be taken as a promise to all of us, that we can move mountains if we just have faith enough.  However, if it is God's will and the Holy Spirit leads for His purposes, I do believe it is then possible, but only when that power has been given as it was to the disciples.

(22) "And all things, whatever you shall ask in prayer, believing, you shall receive."

Jesus added a final encouragement to the disciples, that whatever they asked in prayer and in faith, they would receive.  This scripture has certainly been taken out of context by most who read it.  This is not a promise that everything we ask for, we will get if we only have faith enough; this promise was to the disciples who had already been given the power to receive what they asked.  That's not to say that God won't give us our hearts' desires, but only if within His will, and we should really want His will to be done, as He knows so much better than we what is best for us!

This seems a good place to end this post as this is a long chapter.  The King of kings had come into Jerusalem in triumph and glorious praise, but was rejected by the chief priests and scribes.  His cursing of the fig tree was representative of what was to happen to Jerusalem because of that rejection.  If Jerusalem had repented, they surely would have been saved, just as sinners who repent will be saved.  However, if sinners don't repent, like Jerusalem, they will perish.

The Last Shall Be First and the First Last, the Chief Will Be the Servant

Continuing a Bible study of the Gospels:

(Matthew 20:1) "For the kingdom of heaven is like a man that is a householder who went out early in the morning to hire laborers for his vineyard."

Jesus began this statement with "for," indicating its connection to the last verse in the last chapter, "But many who are first shall be last, and the last shall be first."  He went on to explain that the kingdom of heaven was like a homeowner who went out in the morning to hire workers for his vineyard.

(2) "And when he had agreed with the laborers for a denarius a day, he sent them into his vineyard."

The landowner agreed on payment for a day's wages of a denarius, a Roman silver coin, the usual payment for a day's labor, and then sent them into his vineyard.

(3) "And he went out about the third hour and saw others standing idle in the marketplace, (4) And said to them, "You also go into the vineyard and whatever is right, I will give you. And they went their way."

The Jews divided their days into twelve hours, beginning at sunrise, about 6:00 in the morning, and ending at sunset, about 6:00 in the evening.  Therefore, the third hour was about 9:00 in the morning when the man went out and saw others standing idle in the marketplace.  He offered them work in his vineyard and stated he would pay them whatever amount was fair and equitable for their work.  They apparently agreed and went to the vineyard to work.

(5) "Again he went out about the sixth and the ninth hours, and did likewise."

The man went out the sixth hour, about noon, and again about 3:00 in the afternoon, gathering workers and telling them he would pay them fairly for their work.

(6) "And about the eleventh hour he went out and found others standing idle, and said to them, 'Why do you stand here all day idle?'"

As late as the eleventh hour, an hour before sunset, the landowner went out and found men standing idle.  He asked them why they had stood idle all day.  They couldn't have been in that particular place all day, or else he would have previously hired them.  They hadn't been in the proper place at the proper time to be hired, but it seemed they were now willing to work, being in the place in the marketplace where workers were usually hired.

(7) "They said to him, 'Because no man has hired us.' He said to them, 'You also go into the vineyard, and whatever is right, you will receive.'"

They told the man that no one had hired them, and he told them they could go into his vineyard and work, and they would receive fair pay for their work.  

(8) "So when evening had come, the lord of the vineyard said to his steward, 'Call the laborers and give them their hire, beginning with the last to the first.'"

When evening came and time to pay the workers, the landowner told his steward to call the workers and give them their wages, beginning with the last hired to the first.  

(9) "And when those came who were hired about the eleventh hour, they each received a denarius."

The landowner had only agreed to give these last men hired what was right, and he gave them a denarius, the same amount that was agreed upon by the first who were hired.

(10) "But when the first came, they supposed that they should have received more; and they likewise received each a denarius."

It is presumed that the steward went through all the laborers, having started with the last hired at the eleventh hour, then to those hired at the ninth hour, then the sixth, the third, and finally came to the first hired, who believed they would receive more because they had worked longer than those hired during the day.  However, they, too, received a denarius.

(11) "And when they had received it, they murmured against the master of the house, (12) Saying, 'These last have worked one hour, and you have made them equal to us who have borne the burden and heat of the day.'"

Because they had expected more for doing more hours' work, those first hired complained about or perhaps even to the landowner because they had received the same amount as those who worked only an hour, when they had worked the entire day in the heat.

(13) "But he answered one of them and said, 'Friend, I do you no wrong; did you not agree with me for a denarius?'"

The landowner answered one of them who grumbled that he had not done them any wrong.  They had agreed to one denarius for a day's work, and that is what they had received.

(14) "'Take what is yours and go your way; I will give to these last even as to you.'"

The landowner told the grumbler to take what he earned and go his own way.  He, the landowner, would give the last hired the same as the first hired, as he wished.

(15) "'Is it not lawful for me to do as I will with my own? Is your eye evil because I am good?'"

The landowner went on to ask whether or not it was lawful for him to do with his own money and vineyard as he wished.  After all, they who murmured could have said no to the first proposition, but the owner offered one denarius for a day's work in his vineyard, and they had agreed.  He went on to ask if they were envious and selfish because he had chosen to be gracious and good to others.

Of course, this is an illustration of the kingdom of heaven, as Jesus had said when He first started the parable.  He offered His gift of salvation and everlasting life to all those who chose to accept it and followed Him.  Those who were saved at the eleventh hour, meaning perhaps the Gentiles who were offered the gift long after the Jews, or meaning a person who was saved at the end of his life, receive the same gift of salvation.  Just like the brother of the prodigal son who was jealous of all his formerly absent brother received, those who have been with Jesus all along have enjoyed the benefits of His grace and mercy and guidance all along.  We must remember what it was like to be lost and be grateful that we were found so early, and be only glad for those finally found at the end.

(16) "So the last shall be first, and the first last; for many are called, but few chosen."

Jesus went on to end His parable with this saying that the last would be first and the first would be last.  Rather than a promise that those who were saved last would be first in the kingdom of heaven, although they might be, as it is certainly up to the Owner of the kingdom to do as He wishes, I think of it more like it might be that they will be first, so no one called first should expect more just because he was called first.  In this case, it might be true that Jesus said this because He knew the Jews who were called first would reject Him, and the Gentiles called last would become first.  Whatever was exactly meant, we must be cognizant of the fact that we must never be prideful or boastful because we think we are the chosen ones just because we might have come to salvation first, or before someone else.  Jesus then added that many are called, but few are chosen.  Many are told the Gospel and offered salvation through Christ, but few accept it and are the chosen elect of Christ.  As far as how this related to the parable, as those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, so those who do not obey the call of the Gospel and believe in Christ Jesus, shall not inherit eternal life.

(17) And Jesus going up to Jerusalem, took the twelve disciples aside on the way, and said to them, (18) "Behold, we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn Him to death. (19) And shall deliver Him to the Gentiles to mock, and to scourge, and to crucify; and the third day He shall rise again."

As they were on their way to Jerusalem, Jesus took His disciples aside and foretold to them what was to happen to Him.  The way Luke related it in his gospel account, Jesus explained that all the things written by the prophets relating to His death would come to pass.  This was the third time Jesus had told His disciples about His upcoming suffering and death.  He told them He would be delivered to the chief priests and scribes and they would condemn Him to death.  He would then be delivered to the Gentiles, the Roman authorities, to be mocked and scourged by the Roman soldiers, and eventually crucified.  Jesus went on to say that on the third day after His death, He would rise again.

(20) Then came to Him the mother of Zebedee's children with her sons, worshipping Him, and desiring a certain thing of Him.

After that, the mother of Zebedee's children came to Jesus with her sons.  We may assume these sons were James and John; actually the account in Mark does name them.  Scholars agree that the wife of Zebedee was Salome.  Interestingly, she is not here called the wife of Zebedee, but the mother of Zebedee's children.  It can be assumed either Zebedee was dead or was not a follower of Christ, as Salome most certainly was, as she is named elsewhere in the company of Mary Magdalene and Mary the mother of Jesus when they witnessed Jesus's crucifixion, and again when they visited Jesus's sepulchre.  At this time, she came worshipping Jesus with her sons, and apparently was desiring something of Him.

(21) And He said to her, "What do you want?" She said to Him, "Grant that these my two sons may sit, one on Your right hand and the other on the left, in Your kingdom."

Jesus asked the mother of James and John what she wanted, to which she replied that He grant her sons seats at His throne in His kingdom, one on the right and one on the left.  On one hand, this seems so presumptuous, but we find in Jesus's answer that she and her sons were expecting a worldly kingdom on earth, so perhaps the request was not as audacious as it first seemed.

(22) But Jesus answered and said, "You do not know what you ask. Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" They said to Him, "We are able."

Jesus told the mother of Zebedee's children that she did not know what it was she asked.  Then apparently his questions went to James and John when He asked if they were able to drink of the cup He would drink of, and to be baptized with the baptism He was to be baptized with, of course, referring to His coming reproaches, suffering, and death on the cross--a bitter cup of vengeance.  James and John foolishly answered that they were able, having no idea what was to come.  However, they felt themselves willing to do whatever it took within their imaginations.

(23) And He said to them, "You shall drink indeed of My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left, is not Mine to give, but for whom it is prepared by My Father."

Actually, Jesus said they would drink from His cup and be baptized as He, meaning they would suffer persecution, albeit not in the same way as Jesus would.  However, He said that positions in His Father's heavenly kingdom were not His to give, at least not in His present human state at that present time in a temporal worldly kingdom as the brothers imagined, but those positions were reserved only to those who should be entitled to them according to the purpose of His Father.  Christ would give rewards to His followers in heaven, but not by any special favor, but only as provided from the foundation of the world by God the Father (Matthew 25:34).

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

When the other ten disciples heard what was being requested by the two brothers, they were offended at their desire to be exalted above the others.

(25) But Jesus called them and said, "You know that the princes of the Gentiles exercise dominion over them, and they who are great exercise authority over them. (26) But it shall not be so among you, but whoever will be great among you, let him be your minister; (27) And whoever will be chief among you, let him be your servant."

Jesus called the disciples to Him and explained that the kingdom of heaven was not like that of the Gentiles.  The disciples were imagining that those with higher positions would exercise authority over the others.  However, Jesus said it was not like that at all, but whoever was great in the kingdom was to minister to others.  Whoever had the chief position in the kingdom of the Messiah was to be servant of all, as Mark stated in his account.

(28) "Even as the Son of man came not to be ministered to, but to minister and to give His life a ransom for many."

Jesus went on to say that it was as He had come, not in pomp and circumstance to be served by an entourage, but to serve others, and to give His life as a ransom price paid for the redemption of the lost captives.

(29) And as they departed from Jericho, a great multitude followed Him. (30) And behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, "Have mercy on us, O Lord, Son of David!"

When Jesus and the disciples had departed from Jericho, a great multitude of people followed Him.  There were two blind men sitting by the road, and when they heard Jesus had passed by, they cried out to Him to have mercy on them, and they called Him the Son of David.

(31) And the multitude rebuked them because they should hold their peace, but they cried the more, saying, "Have mercy on us, O Lord, Son of David!"

The multitude following Jesus rebuked the two blind men, telling them to be quiet, but they cried all the more for Jesus, whom they acknowledged was the Son of David, to have mercy on them.

(32) And Jesus stood still and called them and said, "What do you want Me to do for you?"

Jesus stopped and called out to the blind men, asking what they wanted Him to do for them.  Jesus surely knew what it was that they wanted, but by putting the question to them, it brought the attention of the multitude to the fact that Jesus had the power and was willing to do what they asked, and prepared them for the miracle they were about to witness.

(33) They said to Him, "That our eyes may be opened."

The blind men indeed asked Jesus that their eyes might be opened.

(34) So Jesus had compassion and touched their eyes, and immediately their eyes received sight, and they followed Him.

Jesus had compassion on the blind men and merely touched their eyes, and immediately they were able to see, and they followed Him along with the multitude.

In this chapter, we learned important features of the kingdom of heaven.  First, it is not so much the time that we serve Christ as it is the manner in which we serve Him that will entitle us to high rewards in heaven.  Some may be in the church many years yet accomplish little.  In a few years, others may be more distinguished in the success of their labors and in their rewards.  Secondly, being chief in heaven is not like being the chief on an earthly throne; the chief followers of Christ are those who serve others, those who are willing to stoop the lowest to aid their fellow man and to honor God; those have the most genuine piety.  Christ was the very epitome of giving and serving and loving, and the chapter ended with His loving and compassionate gesture in healing the blind men.

Let the Children Come

Continuing a Bible study of the gospels:

(Matthew 19:1) And it came to pass when Jesus had finished these sayings, He departed from Galilee and came to the coasts of Judea beyond Jordan.

At the end of the last chapter, Jesus had just finished telling the parable of the unforgiving servant in answer to Peter's question about how many times one should forgive a brother his trespasses.  After this, He left Galilee and went to the border of Judea to the country that was called "beyond Jordan" that bordered Judea.  Most all the old commentaries I study made it a point to say that even though it was so lightly touched in scripture, this was considered Christ's farewell to Galilee.  Galilee was where He had chiefly preached and performed His miracles, but He now left Galilee, never to return until after His resurrection.  Albert Barnes pointed out in his Notes on the Bible that considerable time had lapsed from when Jesus taught the parable of the unforgiving servant to the time He left Galilee, for Luke and John recorded several important events that happened in the meantime.  

(2) And great multitudes followed Him, and He healed them there.

Great multitudes of people followed Jesus, and He healed them there in that region of the edge of Judea and beyond the Jordan River.

(3) The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for any cause?"

The Pharisees also came to Jesus, but they only wanted to test Him, to see if He would contradict Moses.  They asked if it was lawful for a man to divorce his wife for any reason.

(4) And He answered and said to them, "Have you not read that He who made them at the beginning made them male and female, (5) And said, 'For this reason shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh'?"

Jesus answered the Pharisees by asking them a question about whether they had read the scriptures about when God first made man and woman at the beginning.  He quoted Genesis 2:24 where Adam said what must be attributed to God according to Jesus here.  Adam was surely at the time speaking the words of God by divine revelation.  He had said that man was meant to leave his father and mother and be attached to his wife, and they were to become as one.

(6) "Wherefore they are no more two, but one flesh. Therefore what God has joined together, let not man put asunder."

Therefore, Jesus said to them, what God had joined together as one flesh, no man ought to break that bond or separate them.

(7) They said to Him, "Why then did Moses command to give a writing of divorcement and put her away?"

The Pharisees answered Him by asking the question of why Moses "commanded" a certificate of divorce and the sending away of the wife.  Referring to Deuteronomy 24:1, they apparently saw this as in opposition to what Jesus taught, and sought to ensnare Him.

(8) He said to them, "Moses, because of the hardness of your hearts, permitted you to put away your wives, but from the beginning it was not so."

Jesus answered the Pharisees by saying that Moses "permitted" divorce; it was certainly not commanded.  As a civil lawgiver, Moses allowed for a relaxation of the marriage bond because of the "hardness of their hearts," a recognition of their lowly moral state and inability to endure the strictness of the original law, and to prevent still greater evils, like adultery and physical abuse.  Jesus reiterated the fact that this was not so in the beginning.  Just because the law permitted something didn't mean that God approved of it.

(9) "And I say to you, whoever puts away his wife, except it be for fornication, and marries another, commits adultery; and whoever marries her who was put away, commits adultery." 

Jesus declared that whoever divorced his wife for anything other than her fornication or adultery, that is, her defiling the marriage bed and destroying what had been one flesh, and then married another woman would be guilty of adultery.  Additionally, whoever married the woman who had been frivolously divorced, also committed adultery.

(10) His disciples said to Him, "If the case of the man is such with his wife, it is not good to marry."

I find this statement by the disciples rather sad.  They felt like the possibility of being bound to a disagreeable woman with no way out unless she was unfaithful, was a thing to be totally avoided by not marrying at all.

(11) But He said to them, "All cannot receive this saying, except those to whom it is given."

Jesus replied that not all men could accept and adhere to a single life, to a celibate life, as the disciples suggested.  It was natural for man to want to be joined with a wife; even God stated that in the beginning, in Genesis 2:18, "It is not good that the man should be alone; I will make him a helper just right for him."  The gift of celibacy was just that, a gift that not all men could receive and adhere to, unless given that spirit by the Holy Spirit of God.

(12) "For there are some eunuchs who were so born from their mother's womb, and there are some eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to receive it, let him receive it."

In addressing this scripture, first it is necessary to know the meaning of the word "eunuch."  The original Greek word "eunouchos" was formed by the words "eune" meaning "bed" and "echos" meaning "to have, to hold, to possess."  Therefore, "eunouchos" meant to have the care of the bed or bedchamber because that was the typical employment of eunuchs.  The dictionary definition of a eunuch is "a castrated man, especially one formerly employed by rulers in the Middle East and Asia as a harem guard;" thus being the caretaker of the women's bedchambers.  These eunuchs were most often made so by mutilation so that they would be "safe" in the women's bedchambers.  The primary definition of "eunouchos" in Strong's Greek Dictionary after distinguishing the root words is "a castrated person."  Thayer's Greek Definitions defines it as first a "bed keeper or bed guard" with the primary subtitle of "an emasculated man."  

Jesus discussed the different types of eunuchs.  The most common were probably those who had been made eunuchs by man, but He said that there were some eunuchs who were so born from their mother's womb.  The medical definition of "eunuch" is "a man or boy whose testes have been removed or have never developed."  Jesus acknowledged that some men were born that way.  The secondary definition of the word in Strong's is "an impotent man," and Thayer's, "one naturally incapacitated for marriage or for begetting children."  The eunuchs who were employed in the bedchambers of harems, queens, or princesses, surely had to be visually physically impaired in the sexual organ department.  However, Jesus was talking about eunuchs in the context of marriage, so he meant those men who might have been born with a sexual deformity, but also those with impotence or some other natural, but maybe not visible, incapacitation for marriage.

The third type of eunuch that Jesus discussed was one who made himself a eunuch.  I cannot believe that this meant he mutilated his body to become a eunuch, but that he chose to live as a eunuch, that is celibate.  I've seen this verse used as the Bible's approval of transsexuality, asexuality, pansexuality, and all those other letters added to the LGB community.  A person who may not experience sexual attraction and be considered asexual may be one who is considered born that way and incapacitated for marriage.  However, in no way was Jesus discussing homosexuals, bisexuals, or pansexuals, and the like.  There was a definite prohibition against such activity in the Bible.  A transsexual is one who changes his sex, so that cannot be what is meant, either.  A eunuch was more of an asexual, without sex.  Also note that the reason for making oneself a eunuch was for "the kingdom of heaven's sake," so obviously it was not for exploring different kinds of sexual activity, but for celibacy, to devote oneself entirely to the service of God, and not for family.  

When Jesus said that he who was able to receive it, let him receive it, I believe He meant that those people who were able to live celibate lives, let them do it and live happy fulfilled lives as they were given.  I believe He was saying that there was no shame in not being married or not having children, and that it was a gift to be celebrated, as the apostle Paul obviously did.  If a person was born that way, then accept that as a gift as well.  But if a man was unable to live a celibate life, then of course, there was no shame in marrying and having children, as that is a very necessary part for the kingdom of heaven, as well.

(13) Then there were brought to Him little children that He should put hands on them and pray, and the disciples rebuked them.

Then little children were brought to Jesus in hopes He would lay His hands on them and pray and bless them.  The disciples evidently thought their Master should not be bothered by such things.  He did more lofty and important things like healing and saving lives, and shouldn't be bothered with blessing babies.

(14) But Jesus said, "Allow little children, and do not forbid them to come to Me, for of such is the kingdom of heaven."

However, Jesus showed His humility that He was not above taking notice of anyone who came to Him, and reminded His disciples they should regard the weakest believers as they were like little children in the kingdom of heaven.  Be they natural babies or baby Christians, all were to be regarded worthy of Jesus and of entering the kingdom of heaven.

(15) And He laid His hands on them, and departed from there.

Jesus indeed laid His hands on them as He had been asked to do, and then departed from that area beyond Jordan.

(16) And behold, one came and said to Him, "Good Master, what good thing shall I do that I may have eternal life?"

Matthew called him "one" of many, but Luke called him a "certain ruler," so we may assume he was a man of some means.  Mark said he came running to Jesus which implies some earnestness.  He wanted to know from Jesus what good thing he must do to have eternal life.

(17) And He said to him, "Why do you call Me good? There is none good but One, God; but if you want to enter into life, keep the commandments."

Of course, Jesus was good, all good; but He knew this man only thought of Him as a man.  His point was that people threw around such titles that only applied to God.  His intention was to make this man realize no one was good, and no one good act was going to give him eternal life.  However, He did answer him that if he wanted eternal life, he should keep the commandments.  At first, I wondered why Jesus would answer this way when just the act of keeping the commandments was not enough to be saved.  However, isn't that the reason that Jesus came, because no one could keep the whole law?  Once again, Jesus was making the point that no one can really be good enough to achieve eternal life.  

(18) He said to Him, "Which?" Jesus said, "You shall do no murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, (19) Honor your father and mother, and you shall love your neighbor as yourself."

I find it interesting that the man asked which ones.  It reminds me of people who are always looking for the magic formula, if you will, to salvation.  There are those who are wise in their own eyes, thinking they have learned the real secret.  This man wants to know the secret.  Jesus went on to list all the commandments having to do with love of one's fellow man; and if one loves his neighbor as himself, he will not covet any of his neighbor's things; therefore, He has listed all six having to do with one's fellow man.

(20) The young man said to Him, "All these things I have kept from my youth; what do I yet lack?"

The young man told Jesus he had kept all the commandments since he was a child, which is so typical of one who thinks he has always done good and is good enough to go to heaven.  As John would say later in 1 John 1:8, "If we say that we have no sin, we deceive ourselves, and the truth is not in us."  Paul in Romans 3:23 said, "For all have sinned and come short of the glory of God;" and therefore it follows what John continued to say in 1 John 1:10, "If we say that we have not sinned, we make Him a liar, and His word is not in us."  The man asked Jesus what it was that he still lacked.

(21) Jesus said to him, "If you want to be perfect, go and sell what you have and give to the poor, and you shall have treasure in heaven; and come and follow Me." 

Jesus knew exactly what the man lacked.  He told him to sell all that he had, give it to the poor, and follow Him.  This act would encompass the first four commandments, including having nothing in life above God.  

(22) But when the young man heard that saying, he went away sorrowful, for he had great possessions.

The man could not give up his wealth and possessions for God.  He had made an idol of wealth and things, and could not bring himself to give them up even for eternal life.  I find it hard to believe that someone would give up eternal life for temporary things on earth, but that would be because he doesn't really believe or have faith enough to let go of everything and give all to God, relying solely on Him.

(23) Then Jesus said to His disciples, "Verily, I say to you, that a rich man can hardly enter into the kingdom of heaven."

Jesus went on to make this a teaching moment for His disciples.  He told them it was almost impossible for a rich man to enter the kingdom of heaven.

(24) "And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God."

Jesus went on to give an expression illustrating the sheer impossibility of it, saying it was easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.  I can remember a pastor explaining that the eye of a needle was not meant as we think of it, but that there was a narrow passage through a particular small gate called the "eye of the needle," and that is what Jesus was referring to.  I don't believe that is true, as will become clearer as Jesus said more.  Besides, a rich man indicates one who still has all his wealth.  If he has given all to the poor and retains nothing, but to follow Jesus, is he still rich in the worldly sense?

(25) When His disciples heard that, they were exceedingly amazed, saying, "Who then can be saved?"

The disciples' question seems to indicate that most people in their time were considered rich in some measure.  I don't think that is what they meant.  I think they were imagining a rich man with all his advantages who could absolutely not ride his camel through the eye of a needle, so just how was it that anyone could do it?

(26) But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."

Jesus admitted to them that with man alone trying to save himself, it was impossible.  However, with God, all things were possible.  Only God can draw man to Himself and give him the desire of only God in his life, so that he desires to give up all worldly treasures.  Just as God could make that camel go through the eye of a needle with just a word if He so willed it, He could work miracles with a rich man's heart in order to save him.  When you think about it, isn't it a blessing not to be rich?  If worldly riches are so hard to give up, an impossibility on our own, then we can consider it a blessing not to have that impediment.  However, money can be an idol just as easily to a poor person, because that is what he thinks about and strives for constantly, believing that is what he needs most.  But once again, with God it is possible to forget about money and trust Him for all needs.

(27) Then Peter answered and said to Him, "Behold, we have forsaken all and followed You; what shall we have therefore?"

Having listened to the conversation between Jesus and the rich young ruler, and hearing Jesus tell the man that if he sold all and gave it to the poor, he would have treasure in heaven, Peter then asked Jesus that question.  Peter and the other disciples had not sold all they had and given it to the poor.  Many had wives and families to support.  At most, we were told that they left a few boats and fishing nets.  Peter's inquiry sounds selfish and a bit grandiose on his part, "We have forsaken all."  Perhaps his intention was to find out if what they had given to devote their lives to Jesus and follow Him daily, was enough.

(28) And Jesus said to them, "Verily, I say to you, that you who have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, you also shall sit on twelve thrones judging the twelve tribes of Israel."

Jesus's answer to Peter is a bit difficult for us to understand.  Even Biblical scholars understand it in different ways.  What seems the most plausible to me is that those who have followed Him, once they are in the time of regeneration when the elect will begin to live a new life in their new heavenly bodies enjoying their heavenly inheritance, when Jesus sits on His throne of glory in heaven, they will also sit on twelve thrones judging the twelve tribes of Israel.  Whether or not the thrones are literal, they denote power and honor; the disciples will be distinguished above others.  As far as judging the twelve tribes of Israel, Jesus is the One and only judge on Judgment Day.  I believe the way "judging" is used here, the way that it is often used in the Bible, means that by their example and comparison, they brought judgment to the twelve tribes before them, to the Jews who rejected and crucified Christ.  Some scholars believe that what is meant by the regeneration, is immediately after Jesus rose from the dead and was seated at His throne, when the disciples were actively growing the early church, a time of reformation; teaching true Christianity was judging the old ways of the twelve tribes.  I tend to think that the honor in heaven is what is meant.  That is what Peter was asking.

(29) "And everyone who has forsaken houses, or brothers or sisters, or father or mother, or wife or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life."

Jesus went on to say that everyone, not just the twelve disciples, but surely including them, who forsook family and/or property for Jesus's sake would receive a hundred times in value what they had given up, and would inherit everlasting life.

(30) "But many who are first shall be last, and the last shall be first."

Jesus said that many who were first would be last, and the last would be first.  This might mean that those who were first in the world would be last in the kingdom of heaven, and the last, poor and lowly, might be first.  However, many who would be first in the world will not even be in the kingdom of heaven, so I don't believe that is what is meant.  The heavenly inheritance is not given as earthly inheritances often are, by priority of birth; nor will God give preference to those who were first saved in time, but according to God's pleasure and grace.  

In summarizing this chapter, the most important part that impresses upon me is Jesus and the little children.  I watched a beautiful movie last night, Lucy Shimmers and the Prince of Peace.  Lucy Shimmers was a perfect illustration of how one should come to Christ as an innocent child, filled with wonder and having full faith in all the Bible says, seeing people as Jesus sees them, loving them as Jesus loves them, simply because He said we should.  Oh, if only we could see God and the world the way a child can, before all the hurts, guilt, and selfishness start building that wall of separation.  A child is not so easily turned away, not so easily feeling rejected.  A child can be very persistent, and when that innocence and persistence is combined with the knowledge of Christ, a child can do wonders melting jaded hearts.  No wonder Jesus said we must come to Him as children, and why He said to let the children come to Him.  Christ and a sweet child--what a beautiful combination!  Children see things in black and white, not in all shades of gray as we have complicated the simplest things to be.  Jesus said His yoke was easy and His burden was light.  It's really true if we only accept His simple truths at face value, and seek to do His commandments, if only because He said so.  If one thought as simply as this, he would always love and never divorce his wife.  One could easily trust God with all and give up all riches if he had the trusting nature of a child.  

Jesus Teaches Humility, Love for the Lost, and Forgiveness

Continuing a study of the gospels:

(Matthew 18:1) At the same time the disciples came to Jesus, saying, "Who is the greatest in the kingdom of heaven?"

At the end of the last chapter and post, temple tax collectors had asked Peter if his Master paid temple tax, and Jesus had instructed Peter to cast a hook and take a fish out of the sea which had money to pay the voluntary tax.  It was at this same time that the rest of the disciples joined Jesus and Peter, and came to ask Jesus who the greatest was in the kingdom of heaven.  By the kingdom of heaven, they meant the one being set up on earth.  They imagined Jesus was about to set up a temporal kingdom on earth of great splendor, and they wanted to know who would have the most principal office.

(2) And Jesus called a little child to Him, and set him in the midst of them.

At that question, Jesus called a little child to Him, and placed the child in the midst of He and His disciples.  

(3) And said, "Verily, I say to you, except you be converted and become as little children, you shall not enter into the kingdom of heaven."

Jesus told them that the first step toward entering into His kingdom of grace was to become as a little child, lowly in heart, knowing oneself to be ignorant and helpless, totally dependent on God for all needs.  Unless one was converted and became as a little child in that manner, he could not even enter into the kingdom of heaven, much less rule it.

(4) "Whoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven."

Jesus said that whoever humbled himself, behaving in a modest manner and preferring others over himself, not treating others with scorn or contempt, not practicing dominion over others, but placing himself among the most lowly, that person would be the greatest in the kingdom of heaven.  When Jesus said to humble oneself as "this little child," He, of course, meant like any child of that age and innocence; He did not mean that there was anything particular about that particular child.

(5) "And whoever shall receive one such little child in My name receives Me."

Jesus furthermore added that whoever received a person with such humility and lowliness of opinion and ambition as that of a little child, meaning a true Christian of a meek, humble, and unambitious opinion of himself, was in fact, receiving Jesus Himself because that one was a true follower of Him.

(6) "But whoever will offend one of these little ones who believe in Me, it would be better for him if a millstone was hung around his neck and that he was drowned in the depth of the sea."

By "little ones," Jesus obviously meant those who were as little children and believed in Him; He wasn't referring to all little children, although I am sure they were all quite precious to Him.  However, in this case, He was referring to those who had humbled themselves and followed Jesus.  Anyone offending those Christians, probably especially new or baby Christians, who might be discouraged by such offenses and quit their service to Christ, was guilty of a punishment equal to having a millstone hung around his neck and being thrown into the sea to drown.  After all, having such an opinion of true child-like Christians is having that opinion of Christ Himself, according to what Jesus implied Himself in verse 5.

(7) "Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes."

Jesus proclaimed sorrow and misery to the world because of such offenses.  Those offenses must come because of the sin nature and depravity of man, but woe to the one who caused such offenses against Christ and Christianity.  The one who leads others to sin is more guilty than the sinners themselves.  Not only has he given into sin, but he has defiled purity and sought to destroy the souls of others.  I can't help but think about the sad state of some of our leaders who push abortion and homosexual marriage all over the world!  I couldn't help but think also of the offenses that must come to Christ in order that He should become the perfect sacrifice for our sins.  They had to come in order to pave the way of salvation, but terrible sorrow and misery awaited those who caused it to happen.  Just because it was God's plan all along for our salvation, in no way means certain people were pre-destined to sin against Christ.  God has always known the future and the hearts of man, and used those things to work together for good to those who love God and are the called according to His purpose (Romans 8:28).

(8) "Therefore if your hand or your foot offends you, cut them off and cast them from you; it is better for you to enter into life lame or maimed rather than having two hands or two feet to be cast into everlasting fire."

Jesus repeated what He had already said in a teaching back in Matthew 5:29-30.  If there is something in one's life that is causing him to sin, he must cut it off.  No sense of loss of that thing is greater than the joy of eternal life with Christ!  As the Apostle Paul would later write in Romans 8:18, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."  Jesus wasn't actually suggesting that one start cutting limbs off to keep himself from sinning, but then again, if one is missing limbs or has a disability, could it not be a blessing in disguise that keeps him humble and dependent on Christ?

(9) "And if your eye offends you, pluck it out and cast it from you; it is better for you to enter life with one eye rather than having two eyes to be cast into hell fire."

Likewise, Jesus said if one's eye caused him to sin, it was better to pluck it out and be saved rather than die an eternal death with two good eyes.  The sense is the same--pluck out whatever is causing one to sin.  The loss of that thing is not worthy to be compared with eternal life with Jesus.

(10) "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always behold the face of My Father who is in heaven."

Jesus told His disciples to take care not to think of one of the little ones in Christ as beneath them; they were to be careful to receive and not offend the very weakest believer in Christ.  There has been so much damage from those who call themselves Christians to weak believers who see only pride and hypocrisy and want nothing to do with it.  We Christians should reflect Christ as He truly is.  Thankfully, weak believers don't have to rely solely on us.  Jesus said they have heavenly angels who have continual free access to their Father in heaven.

(11) "For the Son of man has come to save that which was lost."

Another and most important reason not to despise the little ones in Christ is because Jesus Himself had come to save the lost souls.  Weak believers in Christ are being drawn by Him, and are a work in progress and very special to Him.  Just as all Christians are, we are all a work in progress never reaching perfection, and at one time in a very lowly place, and most grateful to a loving Christ who saved us anyway.

(12) "What do you think? If a man has a hundred sheep and one of them goes astray, does he not leave the ninety-nine and go into the mountains and seek the one that has gone astray?"

Jesus illustrated with this analogy how important the lost sheep, and likewise the lost soul was.  The good shepherd would leave his ninety-nine obedient sheep and seek out his one lost sheep.  Likewise, we should see just how important the lost soul is to Christ.  He gives it more attention than His souls who are safely His, so we should never despise the lost soul, nor be jealous of attention we might otherwise think not deserving.  None of us are deserving of Christ's gift of salvation!

(13) "And if he should find it, verily, I say to you, he rejoices more over that sheep than the ninety-nine that did not go astray."

Jesus went on to say that if the lost sheep was found, the shepherd rejoiced more over that one sheep than over the ninety-nine obedient sheep that did not go astray.  This is like the parable of the prodigal son, which in this account in Luke, Jesus went on to tell.  The brother of the prodigal son was jealous of his father's celebration over his prodigal brother.  The father explained that he, his obedient son, had been with him always, and enjoyed all that he had; but it was a time for celebration in that his brother had been dead, and was now alive again, was lost and now found.  We must be mindful of that.  Followers of Christ have had Him leading them for as long as they have been followers.  We should never despise or be jealous of those who have seemingly been rewarded for their worldly sinful pursuits.  A true follower of Christ should remember what it was like to be lost, and be ever grateful that we were able to live in peace and joy in Christ, despite any circumstances; and furthermore, be glad that one lost so many more years has finally been found!

(14) "Even so, it is not the will of your Father who is in heaven that one of these little ones should perish."

Jesus said that like the shepherd who left all his other sheep to find the one gone astray, and rejoiced when he found it, so did the heavenly Father feel about His lost sheep; it was His will that none should perish.  From that, we can extrapolate that we should do all we can to encourage and love and celebrate the little ones in Christ.

(15) "Moreover, if your bother trespasses against you, go and tell him his fault against you and him alone; if he hears you, you have gained your brother."

We are to do all we can to love and encourage and lift up our brothers in Christ, but what about when our brother sins against us, bringing some sort of injury against us?  Jesus gave us the formula here.  First, we are to go and discuss the matter with the brother who sinned against us, just him alone.  If he hears and understands his trespass, then we have saved a brother.

(16) "But if he will not hear, take with you one or two more, that in the mouth of two or three witnesses every word may be established."

If the trespasser will not listen and refuses to see his sin, then one is to take one or two more people with him, people that the trespasser would esteem.  By doing this, a thing is established as fact, when two or three agree that it is sure and certain.

(17) "And if he is unwilling to hear them, tell it to the church; but if he refuses to hear the church, let him be to you as a heathen man and a publican."

This brother was obviously a Christian brother because the matter was taken to the church if that brother refused to listen to the two or three.  He who condemns the judgment of the church condemns God; therefore if he refused to listen to the church, he was to be thought of as a heathen and a publican, that is profane and void of religion.

(18) "Verily I say to you, whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven."

Back in Matthew 16 when Jesus told Peter He would build His church, He told him the same thing He now told all His disciples.  In this context, it meant whatever the church as a whole, or the two or three in Christ's name, said should be binding on earth would be supported by God in heaven, and whatever they said should be loosened, would be approved by God.  This, of course, cannot be said of every so-called Christian church because many churches err.  This was the church of the apostles who got their doctrine straight from Jesus Christ.

(19) "Again I say to you that if two of you shall agree on earth concerning anything that they shall ask, it shall be done for them by My Father who is in heaven."

Jesus reiterated that if just two of the disciples agreed on earth concerning anything they asked for, it would be done by Father God.  Once again, this must be understood as only relating to the disciples who had been given the power by Jesus Christ.  However, the principle of two or three in agreement does appear throughout scripture.  I do believe united prayers are heard.  However, with us now, we don't always know the best outcome for a situation, and often pray for more immediate desires; but the Holy Spirit knows how to pray for the situation:

Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered. And He who searches the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to the will of God. And we know that all things work together for good to them who love God, to them who are the called according to his purpose. - Romans 8:26-28

(20) "For where two or three are gathered together in My name, there I am in the midst of them."

What a beautiful promise!  Christ is with us when we join together in prayer.  Once again, I have to reiterate that it must be the real Christ's name; no mere teacher or prophet or whatever some religions believe Jesus to be.  He is God incarnate, so when we are gathered in His name, His Holy Spirit helps us to pray for the best outcome according to God's will.  Remember that God is all-good, all-just, all-loving; He can't do anything bad; it's not His nature.  Therefore, we can always trust Him!  It may not look like we have received the answer we want, but His answer is always the best!

(21) Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Till seven times?"

Having heard the rules Jesus gave regarding offences and brotherly reproofs, Peter asked Christ how often he should forgive his brother who might continually sin against him.  That seems a legitimate question, for if a person continually sins, might we assume that he is not sincere about repentance?  Peter asked if seven times was the limit.  Again, a reasonable guess, because the number seven usually represented fullness or completion.

(22) Jesus said to him, "I do not say to you until seven times, but until seventy times seven."

Jesus answered Peter that it was not merely seven times, but seventy times seven times he must forgive his brother.  Elsewhere Jesus explained in more detail that if his brother asked for forgiveness and repented, one must be willing to forgive his brother seventy times seven times (Luke 17:3-4).  Seventy times seven is not meant to be an exact number.  What person would count offenses up to 490, and then refuse to forgive at the 491st offense?  Seven being the number of perfection or completeness, seventy times seven is like saying seventy times completeness, which would mean an infinite number.  We should be willing to forgive a brother as many times as he asks for it, and repents.  While we might think there should be a limit to how many times you can believe a person is sorry and deserving of forgiveness, aren't we glad that Jesus does not number our offenses, and stop forgiving at the 491st offense?

(23) "Therefore is the kingdom of heaven likened to a certain king who would take account of his servants."

Jesus began an illustrative parable likening the kingdom of heaven to a king who would scrutinize the accounts of those serving him likely as his revenue collectors, as it will become clear these cannot be seen as ordinary servants.

(24) "And when he had begun to reckon, one was brought to him who owed him ten thousand talents."

The king began scrutinizing his accounts, and found that one revenue collector owed him ten thousand talents.  This represented an astronomical amount of money!  Most of the old commentators I study calculated this in the terms of British money, and as Adam Clarke wrote in his Commentary on the Bible, it was, "An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire!"  A quick Google search of what it would be in today's standards found it to be millions or even billions of dollars, again just meant to represent an astronomical amount.

(25) "But as he was not able to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made."

The man could not pay this astronomical amount, so the king ordered that he be sold, along with his wife and children and everything he owned, as was the custom in ancient times to pay debts.  This, of course, represents sinful man, who could never repay his astronomical debt to his Lord God.  His debt would require his life and everything in it. 

(26) "The servant therefore fell down and worshipped him, "Lord, have patience with me, and I will repay you all."

The man fell face down to the ground, worshipping his king, and begged him to have mercy and patience, and he vowed to pay all he owed.

(27) "Then the lord of that servant was moved with compassion, and released him and forgave him the debt."

The lord or king of that servant was moved with compassion toward his servant who begged for mercy, and he released him and even forgave him his debt.  This represents our Father in heaven who had mercy on us sinners and gave us His son and forgave all our debts.

(28) "But the same servant went out and found one of his fellow servants who owed him a hundred pence; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'"

That same servant who had been forgiven all then went out and found one of his fellow servants, a brother much like himself, who happened to owe him a hundred pence, which would be about $16 in today's American money.  He violently grabbed the fellow servant by the throat, threatening him and demanding that he pay him what he owed him.  Imagine this as the man who has been forgiven so much by his heavenly Father, and he now refused to forgive someone who owed him so little.

(29) "And his fellow servant fell down at his feet, and beseeched him, saying, 'Have patience with me, and I will pay you all.'"

The original servant who was forgiven all was begged by his fellow servant to have mercy and patience, and he vowed to pay all he owed him.  This could represent the brother in Peter's question who asked for forgiveness.

(30) "But he would not, and went and cast him into prison until he could pay the debt."

The servant who was owed $16 by his fellow servant would not have patience and had his debtor thrown into prison until he paid him.  So what about the brother who had been forgiven so much by his heavenly Father, and refused to forgive his brother so little?  Christ continued:

(31) "So when his fellow servants saw what was done, they were very sorry, and came and told their lord all that was done."

Fellow servants, or brothers, to both these servants were very much grieved by what they saw the one servant do to the other, so they went and told their lord what had been done.  It seems even his fellow servants could see he did wrong by not forgiving.

(32) "Then his lord, after he had called him, said to him, 'O you wicked servant, I forgave you all that debt because you begged me. (33) Should you not also have had compassion on your fellow servant, even as I had pity on you?'"

Indeed his lord king called the servant to him, and called him wicked because he, the king, had forgiven him so much when he had pleaded with him, yet the servant refused to have compassion on his fellow servant.  Of course, this represents Father God forgiving us so much, and us not forgiving others, who owe us far, far less, in context.

(34) "And his lord was angry, and delivered him to the tormentors until he should pay all that was due to him."

The lord king was very angry with his servant who refused to forgive his fellow servant, and he threw him in prison with torturers until he should pay all he owed him.  This is symbolic of God condemning sinners to hell, those who refuse to accept His deliverance and salvation by demonstrating love and forgiveness for their brothers.  Of course, we could never pay all that is owed our Father God, so hell will be eternal.

(35) "So likewise shall My heavenly Father do also to you, if you from your hearts do not forgive every one of your brothers their trespasses."

Indeed, Jesus finished His parable in answer to Peter, that Father God would not forgive us our sins if we refused to forgive others truly in our hearts, and that means an infinite number of times, as God infinitely and eternally forgives us our debts.  As Jesus said when He taught His disciples how they should pray in the sixth chapter of Matthew, "And forgive us our debts as we forgive our debtors" (Matthew 6:12); and, "For if you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15).  Just as our heavenly Father forgives us eternally, we must be willing to forgive infinitely.

I believe the highlights of this chapter are Jesus's teaching on humility, His love for the lost sheep, and the necessity for forgiveness.  We must come to Jesus as little children; the most humble is the greatest in the kingdom of heaven.  Jesus has great love for the lost sheep; they are the ones He came to save.  Christians are safe and secure in Jesus Christ; they have angels in heaven appointed as their guardians.  We must show love for the little ones in Christ, and never look down upon them, for there but for the grace of God were we.  We must be willing to endlessly forgive, as God has infinitely forgiven us.

Transfiguration of Christ, Healing the Lunatic His Disciples Could Not Heal

Continuing a Bible study of the gospels:

(Matthew 17:1) And after six days, Jesus took Peter, James, and John his brother, and brought them up to a high mountain alone.

In the last chapter, Peter had confessed his knowledge that Jesus was the Messiah, the Son of God.  Jesus had then told the disciples more about what He was to endure during His time on earth.  He discussed with them His church, His kingdom on earth.  Six days after that, Jesus took Peter, James, and John up into a mountain to be alone.

(2) And was transfigured before them, and His face did shine as the sun, and His clothing was white as the light.

Jesus was transformed before Peter, James, and John.  The indwelling Deity of Jesus Christ darted out its rays of light, and His face shone like the sun.  His body so radiated light that His clothing shone a bright white light.  

(3) And behold, there appeared to them Moses and Elijah talking with Him.

Moses and Elijah appeared before the three disciples, talking with Jesus.  Moses had been God's law giver and Elijah one of the chief prophets.  Now they appeared with Jesus, in whom the prophecies and law were fulfilled.  They were having a conversation with Jesus; the account in Luke says they discussed "His decease which He should accomplish at Jerusalem."  

(4) Then Peter answered and said to Jesus, "It is good for us to be here; if You want, let us make here three tabernacles, one for You, one for Moses, and one for Elijah."

Much more can be learned about this incident from reading the same account in the other gospels.  Luke informed us that the disciples had fallen asleep on the mountain and awoke to see this glorious transfiguration of Christ.  It seems they woke up well into the event with Moses and Elijah in conversation with Jesus.  Luke tells us it was as the two men were leaving Jesus, that Peter spoke out.  Mark tells us that Peter didn't know what to say for the disciples were afraid.  But being the impetuous person he was, Peter had to say something!  He said it was good for he and the other disciples to be there.  It's hard to know exactly what he meant, and perhaps even he didn't know exactly, as Mark said he didn't know what to say, and Luke would later report he didn't know what he was saying.  You can be sure he was very excited and in awe of what he was witnessing, and seeing it was about to end, probably wanted to continue it.  His idea, if Christ was willing, was to set up three tabernacles or tents, one each for Jesus, Moses, and Elijah.  As usual, in his zeal, he was missing the point and purpose of this transfiguration.  It is also interesting to note that he knew who the other two men were, as it's not like they had photographs with which to compare.  Either it was revealed to them by the Holy Spirit, or by deduction from the conversation they were having.  

(5) While he was still speaking, behold, a bright cloud overshadowed them; and behold, a voice out of the cloud said, "This is My beloved Son, in Whom I am well pleased. Hear Him!"

As Peter was proposing his tent idea, Father God interrupted, His voice coming from a bright cloud that overshadowed the three transfigured men.  Luke's account tells us it was at first over those three, but as the disciples entered under it, they were afraid.  God's voice came out of the cloud and confirmed that Jesus was His beloved Son, not merely a servant as were Moses and Elijah.  He added that He was well pleased in Him, meaning His mission and service there on earth were acceptable and well pleasing to God.  The entirety of the Mosaic Law and the Old Testament prophets, represented by Moses and Elijah, was a precursor to the plan for the ultimate perfect sacrifice and atonement in Jesus Christ.  God commanded that they listen to and really hear His Son.  His teaching was superior to those of Moses and Elijah.  In Him alone was the fulfillment of all that came before; in Him alone was salvation and eternal life.

(6) And when the disciples heard it, they fell on their faces and were greatly afraid.

When the disciples heard the voice of God, they were understandably afraid, and fell on their faces, partly out of reverence for the Lord, but probably more of real fear of the Lord, for no man could see God and live.

(7) And Jesus came and touched them, and said, "Arise, and do not be afraid."

Jesus came and touched the disciples, reassuring them that they need not be afraid.  That was not the voice of an angry God, but the voice of His Father, their Father God, confirming that Jesus was their much anticipated Messiah, and that they should continue to follow and listen to Him.  God was well pleased with Jesus, and they should be encouraged and confident that they could have full faith and trust in Him as Divine God in human form on earth.

(8) And when they had lifted up their eyes, they saw no one but Jesus only.

When the disciples raised their faces from the ground after Jesus had come and touched them, they saw no one there except for Jesus only.

(9) And as they came down from the mountain, Jesus charged them, saying, "Tell the vision to no one, until the Son of Man is risen from the dead."

Jesus and the disciples then went down from the mountain, and Jesus commanded the three not to tell anyone about what they had seen,  That is, not until He had risen from the dead, at which time it would be confirmed and more readily believed and accepted.  The account in Mark says that they did indeed keep it to themselves.  That is, of course, until Christ rose from the dead, and then Peter wrote of it, as well as the gospel authors.

(10) And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"

Those three disciples were surely satisfied that He was the Messiah, but they had been taught by the scriptures to expect Elijah to come first before the Messiah (Malachi 4:5).  They did not recollect that Elijah had come again before that time, so they understandably were confused about their understanding of that prophecy.

(11) And Jesus answered and said to them, "Elijah truly shall come first and restore all things."

Jesus answered by saying that it was true that Elijah was to come first, and he would restore or complete all things that were prophesied of him.

(12) "But I say to you that Elijah has come already, and they did not know him, but have done to him whatever they wished. Likewise the Son of man shall also suffer by them."

Jesus told them that Elijah had already come, but no one recognized him.  As Jesus had said in Matthew 11:14, Elijah had come in the form of John the Baptist.  It occurs to me that the life of John the Baptist was a sort of parable as Jesus used frequently.  He had said in Matthew 13:11 that that was because it had been given to His disciples to know the mysteries of heaven, but it had not been given to everyone.  The truth was only revealed to those who could accept it and understand it; it seemed to be gibberish to those unwilling to understand.  The fact that John the Baptist was actually the expected Elijah could only be understood by those to whom it had been revealed by the Holy Spirit of God.  Jesus told the disciples that the people did not understand that John the Baptist was the coming of Elijah, and they did not believe what he said about repentance and preparation for the coming Christ, but did to him whatever they wished.  Of course, that wound up being his imprisonment and ultimate beheading.  Jesus said that He Himself would likewise suffer at the hands of such people.

(13) Then the disciples understood that He spoke to them of John the Baptist.

The disciples then understood that Elijah who came before Him was John the Baptist who had indeed suffered at the hands of King Herod and his people.

(14) And when they had come to the multitude, there came to Him a man kneeling down to Him, and saying, (15) "Lord, have mercy on my son, for he is lunatic and severely vexed, for oftentimes he falls into the fire, and often into the water."

Luke tells us this was the next day when they had come down from the mountain and joined the other nine disciples where a multitude of people had congregated.  A man came out of the crowd to Jesus and knelt before Him.  He asked Jesus to have mercy on his son who suffered a form of lunacy.  Actually, the meaning often meant epileptic, and clearly from the man's description of his son's seizures that would send him into a fire or into water, it indeed sounds like the son had epilepsy.  In Biblical times, people did not know about epilepsy, but as "lunatic" referred to insanity that was affected by the phases of the moon, it seemed epileptic seizures were somewhat affected by the moon, as well.

(16) "And I brought him to your disciples, and they could not cure him."

The man went on to tell Jesus that he had brought his son to Jesus's disciples, but they were not able to cure him.

(17) Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him here to Me."

Jesus then spoke, Mark says answering the man, but it is apparent the message was for all who were there.  He called them a faithless and perverse generation.  However, the "faithless" was the multitude, as Jesus usually referred to His disciples as having little faith, not no faith.  The original word for "perverse" was "diastrepho," and it meant "distorted, misinterpreted" or "turned away, corrupt."  At the very least, the people had a distorted view of the truth, and in many cases, as with the scribes and Pharisees and the like, it was even corrupt and completely averse to the truth.  Jesus lamented about how long it would be before people could see the truth.  It was because of their faithlessness that they could not obtain the blessings from God that they otherwise might have had.  Likewise the disciples had too little faith and a limited view of what God could do.  Jesus then told the man to bring the child to Him.

(18) And Jesus rebuked the devil, and he departed out of him; and the child was cured from that very hour.

The description of this event is greatly expanded in the other gospels.  Matthew, being a numbers man as a tax collector, wasn't always very prolific.  We understand from Mark that the disease was demon-caused.  Also a discourse took place between Jesus and the father of the child regarding the father's faith which was the most important aspect of this incident.  Jesus did ultimately rebuke the demon and cast it out, and the child was cured.

(19) Then the disciples came to Jesus apart, and said, "Why could we not cast it out?"

Then the disciples came to Jesus privately, apart from the crowd, and asked why it was that they were unable to cast out the demon and heal the child.

(20) And Jesus said to them, "Because of your unbelief, for verily I say to you if you have faith as a grain of mustard seed, you will say to this mountain, 'Move from here to over there,' and it will move; and nothing will be impossible for you."

Jesus replied that it was because of their unbelief.  It wasn't that they had no belief that they could heal by the power of Jesus, but they surely faltered when it became difficult.  Even though Matthew didn't tell us this, we learned from the other gospels that the father's faith, or lack thereof, came into play, also.  The disciples should have had faith enough to know they could heal the boy by the authority of Jesus, and convince the father of his unbelief.  It is because of our unbelief that we bring so little to pass in our churches.  They say that often in more primitive lands when the gospel is brought to the people, that they are able to perform mighty miracles because they believe what they are taught, and put no limits on the word, as so many of us "more civilized" people do.  

Jesus indeed said that if the disciples had faith the size of a grain of mustard seed, they could move mountains!  Nothing would be impossible for them.  Jesus had given His disciples the power to work miracles in His name for confirmation of the gospel they taught.  Jesus gave them the power...period.  They had the power, but they had to have faith in that power.  It is very likely the nine disciples may have had doubts about their power in their Master's absence, especially when a first attempt failed.  Jesus told them it was all because of their lack of faith that they had been unable to heal the boy.  I think it is important to note that the disciples had the power to move mountains because Jesus had given it to them.  I feel like the Word of Faith movement takes this too far, and believes one can do anything if he just believes he can.  The faith is not in one's self to have faith enough; the faith is in God to do what He has purposed or led us to do.  We must be led by the Holy Spirit to move a mountain if God says it must be moved.

I have come to love a certain scripture that has long been difficult for me to completely understand.  Today it all clicked and it is very relevant here.  I have long loved Romans 8:28, but it was the verses before it that were hard to understand.  Romans 8:26-28 follows:

"Likewise the Spirit also helps our infirmities, for we do not know what we should pray for as we ought, but the Spirit itself makes intercession for us with groanings which cannot be uttered. And He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God. And we know that all things work together for good to them who love God, to them who are the called according to His purpose."

We don't always know the proper way to pray.  We often pray for tangible things, but the Holy Spirit helps us and makes intercession for what is really needed according to the will of God.  We pray to help ourselves or some loved one out of trouble when the Holy Spirit knows that God's will is that person be saved, and He knows what it takes to get him there.  God searches the heart and He knows the mind of the Spirit because the Spirit is making intercession for us according to God's will.  They are on the same plane, if you will.  And God works all things together for good to those who love God and have the Holy Spirit directing them along the path of His purpose.  God doesn't necessarily work everything out for what we consider to be good at the time, but for the ultimate good according to His always perfect purpose.

(21) "However, this kind does not go out but by prayer and fasting."

It seems Jesus was saying that some demons were harder to cast out than others.  Was it because this one also caused epilepsy, a serious neurological disorder in the brain?  Whatever the case, Jesus said that sometimes it took diligent earnest prayer and fasting to cast out certain demons.  I believe the idea is that we must stay anchored to God for our strength.  While Jesus was on the mountain with the three disciples, He had been in prayer long enough that the three disciples had fallen into deep sleep.  Jesus often took time to be alone and pray and fast for hours.  Being in complete undistracted communion with God gives us strength and the faith to move mountains.  While Jesus and the three were on the mountain, the other nine disciples had perhaps been feasting and indulging themselves with the people, and therefore not with the proper sobriety of mind to perform such an extraordinary miracle.  Although Jesus had given the disciples the power needed to perform miracles, and He has given us the Holy Spirit which gives us power, He shows us our need to stay anchored and in constant communion with God.

(22) And while they were staying in Galilee, Jesus said to them, "The Son of man shall be betrayed into the hands of men, (23) And they shall kill Him, and the third day He shall be raised again." And they were exceedingly sorry.

While Jesus and the disciples were in Galilee, passing through, according to Mark's account, He once again foretold His death and resurrection.  Luke went into a little more detail quoting Jesus as saying He would be delivered into the hands of sinful men and crucified.  Dr. John Gill, in his Exposition of the Bible, wrote that Jesus was intimating that He would be betrayed by the Jews into the hands of the Gentiles, which to the Jews was the most vile crime, as their law stated:

"It is forbidden to betray an Israelite into the hands of the Gentiles, whether in his body or in his substance; and though he may be a wicked man, and a ringleader in sin, and though he may have oppressed and afflicted him; and everyone that betrays an Israelite into the hands of the Gentiles, whether in his body, or in his substance, has no part in the world to come.''

Jesus went on to tell His disciples that He would be raised again on the third day after His death.  They were exceedingly sorrowful to hear of His coming death. 

(24) And when they had come to Capernaum, those who received tribute money came to Peter and said, "Does your Master not pay tribute?"

When Jesus and His disciples had come to Capernaum, those who collected voluntary tribute money, also called a temple tax because it was collected for the service of the temple, came to Peter and asked if his Master, Jesus, paid tribute money for the temple.

(25) He said, "Yes." And when he had come into the house, Jesus spoke before him, saying, "What do you think, Simon? From whom do the kings of the earth take custom or tribute? From their own children or from strangers?"

Peter answered that Jesus did pay temple tax.  When he went into the house where Jesus already was, Jesus spoke before Peter had the chance to tell Him about the temple tax being collected.  Jesus asked Peter whether he thought the kings of the earth collected taxes or tribute from their own natural children of from strangers, meaning those other than his own immediate family.

(26) Peter said to Him, "From strangers." Jesus said to him, "Then the children are free."

Peter answered that they would collect from strangers, not those of the kings' own families.  Jesus answered with the natural conclusion that the children would be free.  Of course, the sense of what He was saying was that since He was the Son of God, He should not be asked to pay tribute.

(27) "Nevertheless, lest we should offend them, go to the sea, cast a hook, and take up the fish that comes up first; and when you have opened its mouth, you will find a piece of money. Take that and give to them for Me and you."

Even though Jesus could have maintained His right of exemption from payment, He chose to forego it rather than offend anyone.  I love this law of love demonstrated by Jesus.  Had Jesus been legalistic adhering strictly to law, He could have rightfully denied paying tribute, but rather than offend others, He agreed to pay it.  In 1 Corinthians 8:13, Paul would also say that if eating meat would offend his brother, then he would not do it, even if lawful to do so.  Acting in love is more important than strict adherence to the law.  This is perfectly aligned with Jesus's teaching of the true spirit of the law, rather than man's strict legalistic adherence to laws of man which have no regard for God's law of love for one another.  Jesus instructed Peter to go to the sea, cast a hook, and take the first fish that came up, and in its mouth he would find money to pay tribute for Jesus and for him, also.  It was a loving courtesy to Peter that Jesus also paid for him.  Jesus was not bound by any obligation to pay tribute for Peter, but once again Jesus teaches us that it is good to be loving and kind when in our power to do so.  What is having all the money in the world really good for other than enabling one to do more good in the world?  Imagine the good that could be done if we all lived by this example?

Jesus Revealed as the Messiah Discusses His Church with His Disciples

Continuing a study of the Gospels:

(Matthew 16:1) The Pharisees also with the Sadducees came, and testing desired that He would show them a sign from heaven.

At the end of the last chapter and post, Jesus had just miraculously fed the 4000, and had removed by ship to the coasts of Magdala, which is apparently where this chapter began.  The Pharisees and the Sadducees were two different religious sects, and even though they had opposing views on some things, they were united in their hatred against Christ.  They came to Jesus testing Him, to see if He would show them a sign from heaven.

(2) He answered and said to them, "When it is evening, you say, 'It will be fair weather for the sky is red.' (3) And in the morning, 'It will be foul weather today, for the sky is red and lowering.' O you hypocrites! You can discern the face of the sky, but can you not discern the signs of the times?"

Jesus answered the Pharisees and Sadducees by telling them how they discerned the signs in the skies to determine a weather forecast.  A red sky in the evening was almost universally considered to mean fair weather.  However, a red sky in the morning, the suns' rays shining through lowering clouds, meant foul weather was coming.  Jesus called them hypocrites for they were so learned as to determine a weather forecast by the signs in the sky, but they failed to see the signs before them on earth, the signs that their anticipated Messiah was here in the person of Jesus. 

(4) "A wicked and adulterous generation seeks after a sign; and there shall be no sign given to it but the sign of the prophet Jonah." And He left them and departed.

Jesus declared that a wicked and adulterous generation sought a sign.  He called them adulterous because the Jewish people were the chosen bride of Christ but they instead loved the world.  Jesus had already said this same thing to the Pharisees earlier (Matthew 12:30), but it seems they brought the Sadducees along this time to test Him again.  Or perhaps there were Sadducees who had not heard His answer before, and themselves sought a sign.  This account in Mark said that Jesus sighed deeply in His spirit (Mark 8:12) before answering them.  He was apparently greatly affected by their obstinance and spiritual blindness.  It is a sad thing for one to be lost and facing an eternity without God.  Jesus had already in His miracles and preaching shown signs more than sufficient to demonstrate His divine mission and His divinity.  There was only one sign left that had not been shown, and Jesus said He would not show them any more signs, at least not in response to them, until the sign of Jonah.  That, as we learned in Matthew 12:40, was that as Jonah was three days in the belly of the fish, so Jesus would be three days in His grave, but would then rise again.  He didn't bother further explaining what He meant by the sign of Jonah, as He knew no sign or explanation would suffice for them.  He left them and departed from the coasts of Magdala.

(5) And when His disciples had come to the other side, they had forgotten to take bread.

When Jesus's disciples had come to the other side of the Sea of Galilee, having departed Magdala, it was realized they had forgotten to take bread with them.

(6) Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees."

Whether Jesus took that opportunity to teach His disciples because they had forgotten bread, or because it was still fresh on all their minds what had just been said to the Pharisees and the Sadducees, Jesus gave His disciples that advice.  They were to beware the leaven of the Pharisees and Sadducees.

(7) And they reasoned among themselves, saying, "It is because we have taken no bread."

The disciples reasoned among themselves that Jesus was talking about physical bread and the leaven that it might have, because they had forgotten bread.  Up to this point, "leaven" was not a word used to describe doctrine, so the disciples did not immediately understand what Jesus meant.  There were laws about eating bread made by Gentiles, so the disciples may have supposed that Jesus meant they should not get bread from the Pharisees and the Sadducees.

(8) When Jesus perceived it, He said to them, "O you of little faith, why do you reason among yourselves, because you have brought no bread?"

Jesus, of course, knew their thoughts or heard them discussing bread, and calling them of little faith, asked why they talked among themselves about having no bread.  Once again, Jesus called them "of little faith," not "no faith;" they certainly had a seed of great faith, but they did not yet understand the limits they had placed on their faith by having just a small amount.

(9) "Do you not yet understand, or remember the five loaves of the five thousand, and how many loaves you took up?"

Jesus asked His disciples if they didn't yet understand what He was talking about.  Did they not remember what He had just done with feeding more than 5000 with only five loaves of bread?  So then how could they possibly concern themselves with bread they left behind?

(10) "Neither the seven loaves of the four thousand, and how many baskets you took up?"

Jesus asked if they also remembered when He had fed thousands a second time with only seven loaves, and how much had been left over.

(11) "How is it that you do not understand that I did not speak to you concerning bread? But you should beware the leaven of the Pharisees and Sadducees."

Because they had witnessed both those miracles of feeding thousands with very little, Jesus asked His disciples how it was that they thought He was talking about physical bread.  Why should He be at all concerned about bread, and of course neither should they.  He again told them they should beware the leaven of the Pharisees and the Sadducees.  How could they think that He meant leaven in a literal sense?

(12) Then they understood that He did not tell them to beware the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.

Indeed, at that point, the disciples understood that Jesus could not have meant literal leaven of bread that they were to beware of, but that it was the doctrine of the Pharisees and the Sadducees they were to beware.  Like leaven affects an entire loaf over time, so would the false doctrines of the Pharisees and Sadducees gradually pervade the soul.  That, of course, is why the disciples were to take heed and beware the leaven of the Pharisees and the Sadducees, and they had come to understand that.

(13) When Jesus came to the coasts of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of man, am?"

There were two places called Caesarea, the original on the northeast coast of the Mediterranean Sea, and Caesarea Philippi, named by Herod's son Philip.  This Caesarea Philippi was actually well inland at the foot of Lebanon at the southwestern base of Mount Hermon.  The word that was translated as "coasts" also means "borders."  Jesus had come to the outer borders or region of Caesarea Philippi when He asked His disciples who men said that He was.

(14) And they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."

The disciples answered that some thought He was John the Baptist risen from the dead, as Herod thought.  They said some thought He was Elijah, and that was because Malachi had prophesied in Malachi 4:5 that an extraordinary person under the name of Elijah was to come before the Messiah; but that was actually John the Baptist as Jesus said in Matthew 11:14.  Some others thought He was Jeremiah or one of the other prophets because of the prophecy in Deuteronomy 18:15 that the Lord would raise up a prophet like unto Himself.

(15) He said to them, "But who do you say that I am?"

Without any reflection on what they had just told Jesus, He immediately asked His disciples who they thought He was.

(16) And Simon Peter answered and said, "You are the Christ, the Son of the living God."

Very emphatically, Peter answered that He was the Christ, the much anticipated Messiah; the Son of the living God, the one true God, not one of the dead lifeless idols.

(17) And Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed it to you, but My Father who is in heaven."

Jesus called Peter, Simon Bar-Jonah, that is Simon, the son of Jonah.  He told him he was blessed because no man could have told him that, but it could have only been revealed to him by His Father in heaven.

(18) "And I say also to you that you are Peter, and on this rock I will build my church; and the gates of hell shall not prevail against it."

Jesus at that point said that he was to be Peter, not Simon Peter, not Simon Bar-Jonah, but "Peter," the original word "petros" meaning rock.  Jesus said that on that rock He would build His church, and that the gates of hell would not prevail against it.  When Jesus first called Peter to be a disciple, the account in John said that He called him Cephas from the beginning which also meant rock.  This is not to say that Peter alone was the foundation of Jesus's church.  He said on that rock He would build His church.  Jesus was called the foundation stone or the cornerstone in other scriptures, including prophetic ones (Psalm 118:22, Matthew 21:42, et al.).  Jesus was the cornerstone of the church, but that confession of Peter's would be the foundation of believers.  The disciples could be considered foundation stones for the church, as stated in Ephesians 2:20, "having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the cornerstone."  But again, that same verse stated that Jesus was the cornerstone.  Peter himself in his writings spoke of "lively stones (who) built up a spiritual house, a holy priesthood" (1 Peter 2:5), but the next verse speaks of Jesus being the chief corner stone.  The gates of hell will not prevail against Christ's church.  Although the workers of spiritual darkness may seem to rule the world, they can never prevail against Christ's church.  Christ conquered death and Satan, and those of His church will also conquer eternal death because of Him.

(19) "And I will give you the keys of the kingdom of heaven, and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven."

Although Jesus may have been talking to just Peter at the time, it in no way means that Peter alone had the keys to the kingdom of heaven and he alone was the rock upon which the church was founded.  This the Catholics use as their basis for making Peter their first pope and founder of the church.  Jesus gave him the keys to the kingdom, and with these keys, his understanding of the Messiah and His kingdom of heaven on earth, he would open the door of faith to the Jews and even the Gentiles.  The phrases "to bind" and "to loose" were often used by the Jews regarding prohibiting and permitting.  Note Jesus said "whatever" not "whoever;" whatever the apostles taught with regard to laws of the church would be accepted by God in heaven, as they were led by Christ and the Holy Spirit.  Some of the customs of man they would forbid or bind, and some things they would loose or permit, as they, as Jesus did, would be teaching the spirit of the law, not what had become hypocritical legalistic adherence to it.  Once again, these keys were not given to Peter alone, as in a future statement, Jesus would give all His disciples the power to bind and loose (Matthew 18:18).  

(20) Then He charged His disciples that they should tell no one that He was Jesus the Christ.

Jesus commanded His disciples not to tell anyone He was the Messiah, as it was not yet time for His death and resurrection, and the fact would be all the more proven after His resurrection.

(21) From that time forth Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed and raised again the third day.

From the time that Peter had confessed that Jesus was indeed the Messiah, and Jesus told His disciples He would build His church, He began sharing to them more about what He was to go through.  He said that He must go to Jerusalem, the chief city of Israel, where the sanhedrin sat, and suffer many things from the elders, chief priests, and scribes.  It would not be mere dismissing of Him as before, but with formal, although false, charges, and physical suffering.  He told them He would be killed, but He would rise from the dead on the third day afterward.

(22) Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to you."

Peter, who was of an impetuous spirit, often said and did things on impulse.  He wasn't rebuking Jesus out of any disrespect, but out of deep love and concern, that what Jesus had told them certainly couldn't be allowed to happen.

(23) But He turned and said to Peter, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but those of man."

I am sure it was much to Peter's surprise that the Lord turned to him and cried out for Satan to get behind or away from Him.  Christ was not calling Peter, Satan, but was talking to the spirit that had taken advantage of Peter's impetuousness to dissuade Him from His purpose.  "For we wrestle not against flesh and blood, but against...spiritual wickedness..." (Ephesians 6:12)  Jesus may have been speaking to Satan, but certainly Peter's words were an offense to Him, because they were not of God, but of carnal man's desire to save himself, or in this case, to save his loved one.  Peter did not take the time to learn from the Lord that this was His divine purpose, but he rashly asserted himself and sought to interfere with it.

(24) Then Jesus said to His disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me."

Jesus then went on to tell all His disciples that in order to really follow Him, they would have to deny themselves and be willing to bear any affliction or suffering that might come as a result of it.  Note that the Lord said "If any man will..."  He does not force anyone to go through suffering to follow Him, but if they are willing, they must be willing to do whatever is necessary to persevere.

(25) "For whoever will save his life shall lose it, and whoever will lose his life for my sake shall find it."

Jesus told them that whoever fought to save his own life by denying his cross, those afflictions and persecutions that might come his way if he followed Christ, would ultimately lose his eternal life, but whoever denied himself and his own mortal life for Christ's sake would find eternal life.

(26) "For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?"

Jesus posed the question to His disciples about what a man really profited even if he gained power over the entire world, if it meant he would ultimately lose his eternal soul.  What was it that a man was willing to give in exchange for his soul?  That is the very real life question every one of us must ask himself.  And we should have great pity for those who choose the world over Jesus, for we understand the end they have chosen.

(27) "For the Son of man shall come in the glory of His Father with His angels, and then He shall reward every man according to his works."

The reason a person may save or lose his soul is because Jesus will most assuredly return to judge all people.  He will return in glory with His angels and with full authority of His Father to recompense every man according to his works on earth.

(28) "Verily, I say to you, there are some standing here who shall not taste death till they see the Son of man coming in His kingdom."

Jesus said that there were some with Him there who would not die until they saw the fruition of Jesus's kingdom on earth, His Christian church.  All except Judas would live to see the Day of Pentecost when His Holy Spirit was poured down in an extraordinary manner, and the Gospel began to be spread throughout the world.  John lived to see the destruction of the temple and the Jewish nation, and the Christian church and its gospel message established throughout the known world.  At the point Jesus was speaking, the "church" was very small and feeble, and not much more than a message, albeit the essential and most important gospel message; but some of His disciples would live to see that all important message grow into a huge religious movement, the Christian church, Christ's kingdom on earth.

In this chapter, we see Jesus's Kingdom on earth expanding.  The disciples had come to realize that Jesus was indeed their anticipated Messiah, and He revealed to them the truth about His coming death and resurrection.  He told them He would build a church against which the gates of hell could not prevail, and that He would give them the keys to that kingdom on earth.  At least some of them would live to see that church grow throughout the known world.  Although Jesus told them that discipleship was costly, they surely were encouraged to know that their employment in the establishment of Christ's kingdom on earth would be successful.