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.