The Triumphant Wisdom of Jesus Christ

Continuing a study of the gospels:

(Matthew 22:1) And Jesus answered and spoke to them again by parables, and said,

In the last chapter Jesus had told the parable of the vineyard to the chief priests and scribes, and He now spoke to them again in parables.  The account in Mark said that the priests and scribes had left Jesus and went their way.  However, Mark did not relate this particular parable Jesus was about to tell, so it is reasonable to assume that they did not leave until they heard this parable, as well.  If the chief priests and scribes did go away, then there were other Pharisees who remained to hear this parable:

(2) "The kingdom of heaven is like a certain king who made a marriage for His son, (3) And sent forth his servants to call those who were invited to the wedding, and they would not come."

Jesus began His parable by likening the kingdom of heaven to that of a king who had arranged a wedding for his son.  He sent his servants out to call all those who had been invited to the wedding, but they would not come.  This, of course, represents God calling His people, the Jews, to salvation.  Jesus is often called the bridegroom, and His people are His bride.  God called the Jewish people first, as His special people, but they would not come to Jesus.

(4) "Again, he sent forth other servants, saying, 'Tell them who are invited, "Behold, I have prepared my dinner, my oxen and fatlings are killed, and all things are ready; come to the wedding."'"

Jesus went on to tell how the king sent more servants out, instructing them to tell all who were invited that he had prepared a feast and all things were ready for the wedding, and bidding them to come.  This represents the disciples and those messengers in real time who told the invited Jews that the time was now for the wedding.

(5) "But they made light of it and went their ways, one to his farm, another to his merchandise; (6) And the remnant took his servants and treated them spitefully and killed them.

Jesus told how the people invited to the wedding ridiculed it and most went on with their usual business.  However, a small number of them remained and reviled and abused the servants and killed them.  This represents most people who rejected God's invitation to come to Jesus and salvation, and those who persecuted and killed His messengers, His disciples.

(7) "But when the king heard of it, he was angry; and he sent forth his armies and destroyed those murderers and burned up their city."

The king in the parable was very angry when he heard about how his servants had been abused and killed, and he sent his armies to destroy the murderers and burn their city.  This was prophetic of what was to happen to Jerusalem because its people rejected and killed Christ and His messengers; God would send His armies of Roman soldiers to burn Jerusalem.

(8) "Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.'"

The king in Jesus's parable, representing God, declared that the wedding was ready, but those who had been invited were not worthy.  They represent the Jews who had basically snubbed their noses at God's gracious invitation, so how could they be considered worthy?

(9) "'Therefore go into the highways, and as many as you can find, invite to the wedding.'"

The king sent his servants into the highways to find as many people as they could, inviting them all to the wedding.  This is representative of God offering His gift of salvation to all the world after it had been rejected by His special people, the Jews.

(10) "So those servants went out into the highways and gathered together all they found, both bad and good; and the wedding was furnished with guests."

The servants went out and gathered together all the people they found, without distinguishing whether they were moral people or open sinners.  The wedding was full of guests.

(11) "And when the king came in to see the guests, he saw there a man who did not have on a wedding garment."

When the king came in to see the guests, he saw a man there who was not appropriately covered.  People who were brought in from the highways could not be expected to be formally dressed, but it is said that the ancient custom was to provide wedding garments for accidental attendees.  For this man not to be properly dressed means he must have refused them.  This represents a person not heart-ready to receive Christ.  

(12) "And he said to him, 'Friend, how did you come in here not having a wedding garment?' And he was speechless."

The king asked the man how he had come to be there without having on a wedding garment.  The man was speechless to defend himself.  This represents the soul professing to be called a Christian, but without the repentance and faith and heart to be prepared to enter the kingdom.  At judgment, he will have nothing he can say for himself.

(13) "Then said the king to the servants, 'Bind him hand and foot and take him away and cast him into outer darkness; there shall be weeping and gnashing of teeth.'"

The king told his servants to bind the man and take him away to outer darkness where there would be weeping and the gnashing of teeth, expressing pain and anguish.  Of course, there can be no doubt this represents hell for the unrepentant hypocrite soul pretending Christianity.  This represented what would happen to the chief priests and scribes and Pharisees who had only a pretense of religion.

(14) "For many are called, but few are chosen."

Jesus declared that many people were called to accept the gift of salvation, but relative to the world full of people called, only a few accept it and become part of the chosen elect of God.

(15) Then the Pharisees went and plotted how they might entangle Him in His talk.

The Pharisees then left Jesus and plotted among themselves about how they could ensnare Him with His own words.  The irony is they were the ones who were always ensnared by their words!  When truth is on one's side, he can talk freely and not be worried about being ensnared by his own words.

(16) And they sent out to Him their disciples with the Herodians, saying, 'Master, we know that you are true and teach the way of God in truth, nor do you care about anyone's opinion for you do not regard the positions of men."

The Pharisees sent their disciples to Jesus with the Herodians, who were attached to Herod and therefore zealous for the interest of the Roman government.  Their purpose was to trap Him, but they laid on the flattery and false praise, calling Him "Master," and saying they knew He was true in His teaching of God and had no regard for the positions of people.

(17) "Tell us therefore; what do you think? Is it lawful to give tribute to Caesar or not?"

They asked Jesus what He thought about whether or not it was lawful to give tribute to Caesar.  A little history is needed to understand how it was that they were trying to trick Jesus.  About a hundred years prior the Jews had come under Roman rule after being conquered by the Romans, and therefore tributes were demanded of them.  However, the Jewish nation, as Abraham's seed, should not be in bondage to any man.  The Pharisees felt that if Jesus answered that it was lawful to give tribute to Caesar, that the Jewish people would rise up against Him as a betrayer of the liberties of their nation.  However, by bringing the Herodians with them, those who were more zealous for Roman interests, they dared Him to say it was not lawful and set the Roman government against Him.

(18) But Jesus perceived their wickedness and said, "Why do you tempt Me, hypocrites?"

Jesus, knowing their thoughts, knew they were only trying to entrap Him, and were not asking out of any real interest and desire to know the truth.  He called them hypocrites because He knew they only pretended respect for Him and a scrupulous desire for truth.

(19) "Show Me the tribute money." So they brought Him a denarius.

Jesus told them to show the tribute money to Him; and they brought Him a denarius, which was a Roman coin that was used to pay Roman tribute.  Tribute for temple service was paid with the Jewish shekel.

(20) And He said to them, "Whose is this image and inscription?"

Jesus put the question back to the Pharisees, and asked whose image and inscription was on the coin.

(21) They said to Him, "Caesar's." Then He said to them, "Render therefore to Caesar the things which are Caesar's, and to God the things that are God's."

By having received Caesar's coin and acknowledging that it came from him, they were clearly under Caesar's government and therefore under obligation to give back that part demanded by the government.  However, God's image and inscription is upon the soul, and they should give to Him what was His, their hearts and lives in service to Him, as well as tribute money for the service of the temple with the traditional Jewish shekel.  Christians are called to obey authority, even if it means a wicked and corrupt government, until the point that one is called to do something in direct opposition to the word of God.

(22) When they had heard these words, they marveled, and left Him and went their way.

When the Pharisees heard Jesus's answer, they were amazed at His wisdom in answering them in such an unexpected way, and they left Him, having nothing else they could say in response, and not being able to get any advantage over Him as had been their plan.

(23) That same day came to Him the Saducees, who say that there is no resurrection, and asked Him,

That same day another sect, the Saducees, came to Jesus.  The Saducees did not believe in an afterlife.  They believed one should love and reverence God with no thought to a reward, and did not believe in resurrection, angels, or spirits.

(24) Saying, "Master, Moses said, 'If a man dies having no children, his brother shall marry his wife and raise up offspring for his brother.'"

The Saducees asked Jesus about a Mosaic law referenced in Deuteronomy 25:5.  It was a law given by Moses in order to keep the tribes of Israel distinct and to perpetuate them.  If a man died having no children, his brother was to marry his wife and their children would be reckoned as children of the deceased brother.

(25) "Now there were with us seven brothers; and the first, when he had married a wife, died, and having no offspring, left his wife to his brother."

The Saducees report what they said was an actual case of seven brothers who had been among them.  The first son married a wife, but died before having any children.  The wife is supposed to be left for the second brother to marry.

(26) "Likewise the second also, and the third to the seventh. (27) And last of all, the woman died also."

The Saducees continued with their story; the second son also died apparently leaving no children, as subsequently, also did the third through the seventh sons.  Finally the wife died also.  This certainly seems a wild coincidence that seven brothers all died before having children and all died before the wife, and if it wasn't true, seems to be much more extreme than needed to make their point.  Maybe it was true, but if not completely true, I'm sure it was partially true and presented a real difficulty in their eyes, as demonstrated by their question:

(28) "Therefore, in the resurrection, whose wife shall she be of the seven? For they all had her."

The Saducees didn't believe in a resurrection, so their question was designed to show the difficulty in a belief in resurrection, assuming that husbands and wives would be reunited as they were on earth, and they didn't see how a woman could be the wife of seven men.

(29) Jesus answered and said to them, "You err, not knowing the scriptures, nor the power of God." (30) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven."

Jesus told the Saducees that they erred in their thinking, apparently not knowing the scriptures which plainly asserted a resurrection, and not knowing the power of God who is well able to do anything.  He went on to tell them that in the resurrection people would not marry, but would be as angels of God with no earthly need to marry or procreate or satisfy any human need that they had on earth.  

(31) "But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, (32) 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living."

Jesus went on with further proof of a resurrection of the dead by asking if they had read the words of God in the scriptures.  At least twice in Exodus (Exodus 3:6, Exodus 3:15) God had proclaimed Himself the God of Abraham, Isaac, and Jacob.  Those patriarchs had been dead two to three hundred years when God spoke those words to Moses.  Jesus told the Saducees that God was the God of the living, not of the dead in the past.  God had said, "I am" not "I was Abraham's God."  

(33) And when the multitude heard this, they were astonished at His doctrine.

When the multitude of people around Jesus heard what He said to the Saducees, they were astonished at His doctrine, probably partly because of the pure, perfect angelic state of the righteous in the world to come, and because He had so quickly and strongly proved the immortality of the soul and the resurrection of the dead.  In his account, Luke stated that the Saducees didn't dare to ask Jesus any other questions, evidently being so confounded by His answer, proof, and reasonings.

(34) But when the Pharisees had heard that He had put the Saducees to silence, they were gathered together.

The Pharisees didn't believe as the Saducees did, so they may have gathered together to joyfully discuss how their rivals the Saducees had been silenced by Jesus.  But then again, "The enemy of my enemy is my friend," so more than likely they were dismayed that Jesus had also prevailed over the Saducees and they gathered together to plot another way to trap Him in His words.

(35) Then one of them who was a lawyer asked Him a question, testing Him, and saying, (36) "Master, which is the greatest commandment in the law?"

Then one of the Pharisees who was a lawyer sought to trick Jesus and asked Him what the greatest commandment in the law was.  A lawyer at this time was not someone practicing law as we know it, but was someone very learned in the law of Moses.  The Pharisees had tried to trap Jesus in matters concerning government, religion, and now were testing Him in the law.  What one commandment could be called the greatest?  They were probably sure they had entrapped Him now, for whichever law He called the greatest, they could offer up another which would seem greater.

(37) Jesus said to him, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. (38) And the second is like it, 'You shall love your neighbor as yourself.' (39) On these two commandments hang all the law and the prophets."

One cannot trap the very author of the law.  Jesus knew exactly how they were designed.  The first four commandments were all about loving God.  Even the fifth commandment about honoring parents is a learning step toward honoring authority and loving God.  The last five are all about loving one's neighbor and treating him as he would want to be treated.  Therefore, all the commandments were based on these two broader commandments.

(41) While the Pharisees were gathered together, Jesus asked them, (42) Saying, "What do you think about Christ? Whose son is He?" They said to Him, "The Son of David."

While the plotting Pharisees were still all gathered together, Jesus asked them what they thought about Christ.  They were all expecting a coming Christ the Messiah.  He asked them whose son they thought Christ was.  They answered they thought Him to be the Son of David.

(43) He said to them, "How then does David in spirit call Him Lord, saying, (44) 'The Lord said to my Lord, "Sit on My right hand till I make Your enemies Your footstool."'?"

Jesus asked the Pharisees if Christ was the son of David, then why was it that David under inspiration of the Holy Spirit called Him Lord.  He then quoted David's words in Psalm 110:1, where the Lord God said to David's Lord Christ to sit at His right hand until He subdued all His enemies under Him.

(45) "If David then calls Him Lord, how is He his son?"

Jesus then summed up the paradox brought about by their mistaken belief that Christ would be some earthly prince on earth.  If David called Christ his Lord, then how could Christ be his son?

(46) And no man was able to answer Him a word, nor from that day forth did anyone ask Him any more questions.

Obviously, based on their beliefs, they couldn't answer His question.  The only way it could be answered was to admit that Christ was divine as well as human, and that He had an existence at the time of David as his Lord, but He descended from him as man.  From that day on, it seems the Pharisees ceased trying to trick Him with their questions.

I believe the biggest takeaway from this chapter is the infallible wisdom of Jesus Christ and the Word of God.  Just as the Pharisees and Saducees were unable to ensnare Him, so the mighty foes of God and His Word from time immemorial have been unable to triumph over Truth.  The only seeming triumphs against God and His Truth come from our lack of understanding.  When we immerse ourselves in God's Word, we can then defend against lies.  Of course, we can never be 100% as Christ, who was the Word Himself, but we should strive to be as Christlike as possible, and by constantly studying His Word, we are better prepared against ensnarements which will surely come our way.

The Authority of Jesus Is Challenged

Continuing a study of the gospels:

(Matthew 21:23) And when He had come into the temple, the chief priests and the elders of the people came to Him as He was teaching, and said, "By what authority do you do these things? And who gave You this authority?"

In the first part of Matthew 21, in the last post, Jesus had just made His triumphant entry into Jerusalem.  He had cleared the temple courts of the buyers and sellers, and when He went into the temple, He apparently began to teach.  The chief priests and elders came to Him and asked what authority He had to clear the temple as He had done and then to come in and teach, and who it was who gave Him that authority.

(24) And Jesus answered and said to them, "I also will ask you one thing, which if you tell me, I will likewise tell you by what authority I do these things."

Jesus answered the chief priests and elders that He would also ask them a question, and if they answered Him, He would likewise answer their question regarding by what authority He did what He did.

(25) "The baptism of John, from where was it? From heaven, or of men?" And they reasoned with themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why did you not then believe him?'"

As was Jesus's usual MO, He asked the priests and scribes a question designed to make them think and fully realize the answer which would convict themselves.  Jesus asked them where John's baptisms came from.  By the "baptism of John," He meant the baptisms that John the Baptist did.  He knew the priests held John in high regard, and any answer they gave to His question would reveal the truth and trap them in their own snare.  The priests and scribes reasoned among themselves, realizing they were trapped by their own question.  Of course, they knew by what authority Jesus did those things--the same authority by which John the Baptist baptized.  They realized that if they answered that John baptized by authority of heaven, then Jesus would reasonably ask why they didn't believe John when He taught about Jesus, the Messiah.

(26) "But if we shall say, 'Of men,' we fear the people, for all hold John as a prophet."

The chief priests and scribes continued reasoning among themselves.  If, instead of answering "From heaven," they instead answered "Of men," they feared the retaliation of the people witnessing their answer, as they knew the correct answer and how all the people felt about John the Baptist.

(27) And they answered Jesus and said, "We cannot tell." And He said to them, "Neither will I tell you by what authority I do these things."

Realizing the dilemma they found themselves in, they chose to answer that they did not know by what authority John baptized people.  Therefore, Jesus answered He would likewise not tell them by what authority He did what He did.  It's not that He didn't want them to know the answer; they knew, for He had told them on countless other occasions.  He chose to reveal their hypocrisy by turning their question back on themselves.

(28) "But what do you think? A man had two sons, and he came to the first and said, "Son, go work today in my vineyard."

Jesus asked what they thought about this parable He began to tell to illustrate His point.  He told of a man who had two sons.  One day he came to one son and asked him to go work the day in his vineyard.

(29) "He answered and said, 'I will not,' but afterward he repented and went."

The son initially answered that he would not work in his father's vineyard, but later changed his mind and went to work for his father.

(30) "And he came to the second and said likewise. And he answered and said, "I go, sir," but he did not go."

The man asked his second son to work the day in his vineyard, and the son told his father that he would go, but he didn't.

(31) "Which of those two did the will of his father?" They said to him, "The first." Jesus said to them, "Verily I say to you that the publicans and the harlots go into the kingdom of God before you."

Jesus asked the priests and scribes which of the two sons did the will of his father.  They answered that the first son did.  Jesus told them that surely tax collectors and harlots, those deemed wicked, would enter the kingdom of heaven before they ever would.  The sons represent the people Jesus came to save.  The first son represents the sinners who reject salvation initially while they continue in their worldly sinful ways, but eventually come to Christ.  The second son represents so-called Christians who profess to follow Christ and do what He asks, but do not do it.  This, of course, was symbolic of the chief priests and scribes during Jesus's time.

(32) "For John came to you in the way of righteousness, and you did not believe him, but the publicans and the harlots believed him; and you when you had seen it, did not repent afterward that you might believe him."

Further describing how this related to His question about John the Baptist, Jesus told them that John had come in righteousness proclaiming the coming Messiah and the need for repentance, but they did not believe him.  However, publicans and tax collectors heard him and believed him and therefore received Christ.  Even when the priests and scribes had seen and heard Jesus, and knew what John had said was true, they still did not believe that Jesus was the Messiah, and they did not change their minds or their ways.

(33) "Hear another parable. There was a certain householder who planted a vineyard, and hedged it all around, and dug a winepress in it, and built a tower, and leased it out to farmers, and went into a far country."

Jesus exhorted His audience to listen to another parable.  He told of a landowner who planted a vineyard, then hedged it all around, and then dug a winepress and built a tower, and then leased it to farmers while he went to a faraway country.  Luke said in his account of this that Jesus spoke to people who had gathered around Him, but He directed this parable to the priests and scribes who were still there.  The landowner in the parable symbolized God who prepared His kingdom on earth and even left a manual with His word and His law.  He left it in the hands of religious spiritual guides.

(34) "And when the time of the fruit grew near, he sent his servants to the farmers that they might receive its fruit."

When the time of the fruit grew near, the landowner representing God, sent his servants representing the prophets and other such messengers, to the people who had been left with His vineyard on earth.  The prophets and messengers of God came as His servants to proclaim what He found of their fruits.

(35) "And the farmers took his servants, and beat one, killed another, and stoned another."

However, the farmers beat and killed the landowner's servants.  This is symbolic of the people beating, stoning, and killing God's prophets and messengers by a variety of persecutions.

(36) "Again he sent other servants, more than the first, and they did to them likewise."

The landowner sent more servants, but the farmers beat and killed those as well.  The word "pleion" that was translated as "more" also means "more excellent."  That describes the other prophets and messengers that God sent, for as the fullness of the time drew near, the prophets more clearly and fully pointed out the coming of Christ.  Those prophets were persecuted and killed, as well.

(37) "But last of all, he sent to them his son, saying, 'They will reverence my son.'"

Of course, this is symbolic of God sending His Son Jesus as the ultimate witness who surely should have been revered, and spiritual leaders should have reflected on their prior conduct and repented when they saw God's son.

(38) "But when the farmers saw the son, they said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.'"

When the farmers saw the son, they said among themselves that since he was the heir to the vineyard, they would kill him and seize his inheritance.  This is symbolic of the chief priests and scribes, who when they saw the Son of God, saw Him as a threat to their power, and plotted to kill Him and retain their power.

(39) "And they caught him, and cast him out of the vineyard, and slew him."

Of course, this represents the Jewish leaders who seized Jesus, turned Him out of the Jewish church into the hands of the Gentiles, who ultimately killed Him.

(40) "When the lord, therefore, of the vineyard comes, what will he do to those farmers?"

Jesus proposed the question of what the people thought the lord of the vineyard, representing God, would do to the farmers who killed his son.

(41) They said to Him, "He will miserably destroy those wicked men, and will lease out his vineyard to other farmers who will render him the fruits in their seasons."

The design of Jesus's question was that the chief priests and scribes would condemn themselves and admit the justice of the punishment that was soon to be administered to them.  Incredibly, they answered His question, not recognizing that they had condemned themselves.  Indeed, God would condemn those who killed His Son, and would offer His kingdom on earth to others, the Gentiles.

(42) Jesus said to them, "Did you never read in the scriptures, 'The stone which the builders rejected, the same has become the cornerstone. This is the Lord's doing, and it is marvelous in our eyes.'?"

Jesus asked if they had ever read in the scriptures a prophecy He then quoted to them from Psalm 118:22-23.  The stone representing Jesus which the builders of the church rejected, was the foundation of the Church, upon Whom the whole church represented by the building rested.  The psalmist further wrote that the appointment of Jesus as the foundation of His church on earth was the work of God, and it was wonderful in the sight of His people, that He should stoop so low as to send His Son to be despised, rejected, and put to a horrible death, to be the foundation of the Christian church which would be the salvation of the world.

(43) "Therefore I say to you, the kingdom of God shall be taken from you and given to a nation bringing forth the fruits of it."

Furthermore, Jesus said that, like the lord of the vineyard in His parable, the kingdom of God would be taken away from the Jews and given to a nation that would bring forth the fruits of it, meaning to the Gentiles, to other nations of the world who would accept it and work it to bring forth fruits for Him and His glory.

(44) "And whoever shall fall on this stone shall be broken, but on whomever it shall fall, it will grind him to powder."

Jesus stated that whoever fell on that cornerstone, stumbled on Him and His word, would be broken; he who was offended by and opposed Christ would only injure himself.  To be broken before the Lord is when one's heart has completely submitted to Him, and all stubbornness, resistance, and self-will has been broken.  However, if that cornerstone fell on someone, it would grind that person to powder; those who continued to reject Him and refused to be repentant would ultimately be crushed by Christ, that cornerstone, in the day of judgment, and would perish forever.

(45) And when the chief priests and Pharisees had heard His parables, they perceived that He spoke of them. (46) But when they sought to lay hands on Him, they feared the multitude because they took Him for a prophet.

Even more incredibly, the chief priests and Pharisees heard Jesus's parables and indeed, realized He spoke about them, but still they wanted to seize Him.  However, the cowards feared the masses who revered Christ and saw Him as a prophet.  Having followed Him and hearing His teachings and witnessing His miraculous healings, the Pharisees knew the people would not have stood for Him to be abused.  Therefore, the account in Mark says, they left Him and went their way.

In this second part of the 21st chapter of Matthew, we see the goodness, mercy, and love of God in sending His messengers to save a lost world.  However, that world rejected and killed His prophets, and even heinously killed His beloved Son.  Even after that, God still sends messengers to the lost, and thousands of those have died while attempting to spread the gospel.  However, our marvelously loving and merciful, and awesome God still sends messengers!  Many still reject Him, and some of us have rejected Him multiple times, but He persists in saving us.  What earthly parent could ever be so kind as to do this?  Of course, none!  There is simply no comparison in the way God loves to our feeble selfish earthly love, but we continually strive to be more Christlike.

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.