We know from John’s Gospel that this woman was Mary, the sister of Martha and of Lazarus, whom Jesus had just raised from the dead (John 12:1-3; 11:1-45). She and Martha were apparently serving the meal in Simon’s house. The Gospel of Mark tells us that the perfume was worth a year’s wages (Mark 14:3-9). The alabaster jar, which was broken to release its contents, would also have been very costly (Mark 14:3). Perhaps Mary was pouring out the major part of her dowry upon Jesus’ head and feet (see John 12:3). The entire action breathes a spirit of deep devotion, lavish love, extravagant affection. Not content with anointing Jesus’ head, she anoints His feet as well. (John 12:3). Having sat at Jesus’ feet to listen to His teaching (Luke 10:39), and fallen at His feet to lament His absence when her brother died (John 11:32), Mary now lingers at His feet to wipe them with her long tresses – a woman’s glory (1 Corinthians 11:15). Why this “waste”? What prompted this worship? Mary had surely heard Jesus teach many times, and learned from others what He said. His words brought life and light and love into her hungry heart. “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). “Lay up for yourselves treasures in heaven… Seek first the kingdom of God and His righteousness” (6:20, 33). “Come to Me, all you who labor and are heavy laden, and I will give you rest” (11:28). “The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up” (17:22). “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (20:28). Having heard about His many miracles, and seen Him bring her own brother out of the tomb, Mary knew who Jesus was; what He could do; and what He was about to suffer. Her smitten heart simply had to offer to Him all she had. Shall we do any less?
The Compassionate Christ
Jesus concludes His scorching denunciation of the scribes and Pharisees with a revelation of His tender heart towards those who would soon dispatch Him to the Cross. He bears no illusions about the hard and wicked hearts of His enemies. For centuries, the custodians of God’s truth had “murdered the prophets” (23:31), with the full consent of the citizens of Jerusalem, a city whose habitual practice “kills the prophets, and stones those who are sent to her.” Nor does the Lord fail to pronounce a terrible judgment upon these rebellious people, in words that echo the prophets of old: “See! Your house is left to you desolate” (23:38; Isaiah 5:9; 6:11; Jeremiah 12:11; 33:10; Ezekiel 26:10; Micah 7:13; Zephaniah 1:123; Haggai 1:4; Zechariah 7:14). The populace, imitated by their children, had greeted Jesus when He entered the city a few days before with the words of Psalm 118, “Hosanna! Blessed is He who comes in the name of the LORD!” (Matthew 21:9). Jesus had noted the irony of that acclamation when, quoting the same psalm, He described Himself as “the stone which the builders rejected” (Matthew 21:42). He knew that the fickle crowd would soon follow their leaders in a demand that He be crucified (Matthew 27:22). With a solemn warning, Jesus announces that they will not see Him again until they can greet Him with sincerity (23:39), and leaves the Temple for good. That is why His lament for Jerusalem strikes us so powerfully. Despite their terrible hatred of Him and all the previous messengers of God, Jesus yearns for their return to the only Savior and Protector, and bewails their stubborn refusal to accept God’s love. For it is God whom they have spurned! In the Old Testament, Yahweh says that He had sent messengers to His people that they might avoid impending judgment (Jeremiah 7:13). Now we learn that the Sender was the eternal Word of God, now incarnate as Jesus of Nazareth, the last Prophet whom they would refuse to heed, to their awful loss. The Sender has become the Sent One. Unwilling to see His erring flock perish eternally, and impelled by unfathomable love, He has come to take upon Himself the punishment of faithless Judah. Jesus departs from the Temple, not in anger, but in a sorrow no man can penetrate, determined to “save His people from their sins” (1:21). What matchless mercy! What divine devotion! What conquering compassion! “O come, let us adore Him!”
Our Only Hope
With these words Jesus not silenced the Sadducees, who did not believe in angels, spirits, or the resurrection from the dead, but also guaranteed for His followers a future filled with hope. The God who called, guided, protected, and loved Abraham, Isaac, and Jacob cannot die. He said, “I will be your God,” and He will be ours, too, forever and ever (Psalm 48:14). The great “ I AM” who revealed Himself to Moses cannot die, nor can His mercies ever fail; they are new every morning, and rest eternally upon those who trust in Him (Exodus 3:14-15; Lamentations 3:22-23; Psalm 103:17). For that reason, those who trust in Him, though their bodies die, will “live” forever. If God is “alive” to them, then they are in some sense already “alive” to Him. Jesus’ profound insight into this truth fueled His conviction that God will raise the Old Testament saints and all true believers at the last day. Everywhere in the Gospel of Matthew, Jesus is portrayed as promising a bright future for His disciples. They will inherit the kingdom of God (5:3, 10). Their grief will be assuaged by His comfort (5:4), surely when they see Him face to face (5:8). Even if they are persecuted unto death their reward for perseverance and for the good works they have done will be great in heaven (5:12; 16:27; 24:34-40). They will join Abraham, Isaac, and Jacob in the kingdom of heaven (8:11) as they all “shine forth like the sun” (13:43). On the other hand, a terrible fate awaits those who fail to repent, believe, and follow Christ. Their [resurrected] bodies will be “cast into hell,” the region of “outer darkness,” where there will be “weeping and gnashing of teeth” (5:30; 8:12; 13:42) as they suffer “eternal punishment” (25:46). Thus, we should not fear those who can (only) kill the body, but Him who destroy both soul and body in hell” (10:28). The Apostles held firmly to the same hope, the return of Christ, “who will transform our lowly body that it may be conformed to the His glorious body” (Philippians 3:21; see also Romans 8:23). The ancient patriarchs and saints persevered in faith and obedience because they “looked for a city whose builder and maker is God.” Struggling on their earthly way, subject to all the frustrations of this life they “confessed that they were strangers and pilgrims on earth” who desired “ a better, that is, a heavenly country” (Hebrews 11:13, 15). May we, like them, place our hopes not on health, wealth, or worldly “happiness,” but upon the grace that is to be brought to [us] at the revelation of Jesus Christ” (1Peter 1:13).
Finishing Well
After forcing the Jewish religious leaders to declare their attitude towards John the Baptist – which they refused to do – Jesus pressed them further with the parable of the two sons. Both were told to go work in their father’s vineyard. One said, “I won’t go,” but “afterward he regretted it and went.” The other said, “I go, sir,” but didn’t. Jesus asked, “Which of the two did the will of his father?” The chief priests and elders replied with the obvious answer, “The first.” Jesus then explains His point: Notorious “sinners” like men who collected taxes for the Roman government and prostitutes, who had been in open rebellion against God, heard the preaching of John the Baptist, repented, and received baptism for the forgiveness of sins. The religious elite, however, who appeared to be doing the will of God, refused to accept John’s message. Sure of their own religious rightness, they would not repent and ask forgiveness. The result: The “bad” people who repented were admitted to God’s favor, and found a true Friend in Jesus; the “good” people who said they wanted to do God’s will further rejected both His prophet John and His Son Jesus, showing that their hearts were full of hypocrisy, pride, and violence. We have here another illustration of Jesus’ dictum, “The last shall be first, and the first last” (20:16; see 19:30). Those whom the world considers to be privileged, or righteous, may end up perishing, rejected by God and excluded from His Kingdom. Notice that the key is repentance and faith. The Jewish religious leaders did not believe John the Baptist, while the “sinners” did. Outwardly, the clergy may have seemed more moral than the crowds of disreputable folk who flocked around Jesus, but inwardly they were far from Him, for they were stuck in their own self-righteousness. They did not know that they were sick, desperately in need of a Physician (9:12). They were not poor in spirit, to whom alone the Kingdom belongs (5:3). What about us? Have we made a profession of faith in Christ? Then we have started well. But now what do we rely on for our sense of worth and moral value? Church attendance? Going to retreats and conferences? Service in the church? Or our “good works”? If we have turned our attention away from the sacrifice of Jesus on behalf of our sins, and are seeking to establish our own righteousness, then we are enemies of the Cross and of God! (Romans 10:3; Galatians 1:7; 2:11-21; 3:1-3; 4:9-15; Philippians 3:1-3).
The Proper Response to Christ
This passage is redolent with the fragrance of the Old Testament, and rich in meaning for us today. Jesus had just expelled the money changers from the Temple, and reminded the people that this was to be a house of prayer. Now the blind and lame are coming to him, praying for healing, and finding sight and the strength to walk, in fulfillment of Isaiah 35:5-6, a passage to which Jesus had alluded when John the Baptist had doubted His mission (Matthew 11:5). Naturally, people respond with praise, including children, who hailed Jesus with an acclamation packed with significance: “Hosanna” originally meant, “Save, Lord,” but came to be used as a paean of praise, echoed by the crowds who had welcomed Jesus earlier that day when He entered Jerusalem (21:9). The little children now repeat what they have heard their elders shout, including the ascription to Him of the title, “Son of David.” In the context, this must have been a reference to the hopes of the people for the long-promised Messiah, the descendant of King David, who would come to save them (2 Samuel 7:12-13). “Hosanna” comes originally from Psalm 118:22, which prophesies that “the stone which the builders rejected has become the chief cornerstone,” and which Jesus would quote against His critics the next day (Matthew 21:42). No wonder the Jewish leaders are angry! Their abuse of God’s house had been rebuked, a source of income cut off, the impotence of their own ministry contrasted to Jesus’ healing power and persuasive teaching, and their unpopularity highlighted by the adulation of Jesus by the multitudes. Naturally, they protest the implication that Jesus is, indeed, the coming King. But our Lord shames them further by citing Psalm 8:2, which – as we discover later – serves as a prophecy of His victorious rule amidst His enemies (Psalm 8:2, 4-8; Hebrews 2:5-9). In the midst of His own enemies, the Son of Man, who is the Son of David and the Son of God, the anointed Savior of His people, will accept adoration from God’s people, even little ones, for He deserves such worship. Though fickle, this crowd offered two proper responses to Jesus: Prayer for help, and praise. In contrast, the envious religious leaders rejected Him. Whom shall we imitate?
Fearless Prophet
For the third time, Jesus predicts His coming suffering, death, and resurrection. Why this apparent repetition? He must have wanted to prepare His disciples for what was going to happen, lest they lose heart (see John 16:1). By telling them ahead of time, He showed not only that He was a prophet, but that His passion would be followed, and overcome, by victorious resurrection. By comparing the three predictions, we can see that Jesus added further details each time, and in this last one, He outlined precisely what would happen:
- Betrayal by Judas into the hands of the Jewish leaders (26:14-16, 47-50)
- Condemnation to death for blasphemy (26:63-66)
- Handing over to the Roman governor, who alone could inflict the death penalty (27:1-2)
- Mockery by the Roman soldiers (27:27-31)
- Cruel scourging, so horrible that it often produced death (27:26)
- The agonizing torture of crucifixion, a Roman style of execution that fulfilled the Mosaic Law (27:35; Deuteronomy 21:23)
- Resurrection on the third day (Matthew 28:1-15).
Let us pause for a moment to ponder these prophecies. Do they not display for us the matchless courage of Jesus, who, knowing what would happen, could surely have escaped? What about His love for lost sinners, for whom He came to “give His life [as] a ransom for many (20:28)? Perhaps most moving of all, these minute descriptions of what He would soon endure manifest His absolute submission to the will of the Father (26:39, 42). Even though He knew He would rise again, Jesus’ fearless forecast of the rejection, pain, public disgrace, torture, and temporary abandonment by God Himself reveal to us the sublime moral excellence and unique glory of Jesus Christ, our Lord and Savior. “O come, let us adore Him!”
Is God Fair? (2)
We have seen that this parable and Jesus’ concluding remarks fit within a long section in Matthew that, in various ways, overturns our concepts of human worth. But that does not answer the question, “Is God fair in His dealings with us?” If we are honest, we shall admit that we often question the justice of God’s treatment of us. Why does He seem to favor others more than He does us? They seem to have a better life, even though they are not morally better than we are. Why do my friends seem to have a happier marriage than I do? Her husband is more considerate and responsible; his wife prettier, sweeter, and more respectful. Why can’t I have the health, wealth, or happiness that others seem to enjoy? This parable reminds us that God’s ways are not our ways. In context, it rebukes the Jews, who thought that the Gentiles did not deserve to be treated as well as those who had worked hard to keep all God’s commands. In particular, the Pharisees grumbled because Jesus ate with sinners (9:11), while they were careful to observe the Law of Moses. Even among Jesus’ inner circle, competition and envy led to power struggles and complaining, as we have seen (20:24). The problem is that we all think we deserve more than we are receiving. Jesus will have none of such thinking. Just as the landowner had the prerogative to dispose of his money as he wished, so the God of the universe may dispense His grace in any way He wants (see Romans 9-11). True, the invitation goes out to “many.” Both during Jesus’ ministry, and since then at His command (28:18-20), the good news of God’s saving mercy has been preached abroad, and multitudes have heard. As in the parable of the wedding feast (22:1-14), many are invited – or called – but only a few respond. Lest those who accept the invitation to God’s banquet imagine that they are somehow better than those who turned down the gracious offer – as Peter seems to imply in his question (19:27) – Jesus reminds us that only those who have been “chosen” will enjoy God’s company. The landowner did not have to hire anyone to work; God is not required to save a single sinner. To think that we deserve anything is to forget who we really are, and who God is.
Is God Fair?
With these words, Jesus explains and applies the parable He had just told his puzzled disciples, who had wondered at His saying that it is hard for a rich man to enter the kingdom of heaven (19:23). Peter had said, “See, we have left all and followed You. Therefore what shall we have?” and Jesus had promised that the disciples would sit on thrones with Him, judging Israel, upon the Lord’s return. But then He had added, “But many who are first will be last, and the last first” (20:30). After that enigmatic saying, Jesus tells the parable about a landowner who hired workers at different times of the day. The first group were promised one denarius – a day’s wages. The second, third, and fourth contingents were told they would receive “what is right.” Finally, one hour before quitting time, some men were put to work, and told, “And whatever is right you will receive.” At the end of the day, each man received one denarius. Those who had labored hard all day thought they would get more than the latecomers, were outraged, and complained. That’s when Jesus spoke the words quoted above. What’s going on here? As always, we should note the context. Just before Jesus had upset the disciple’s notions by saying that it would be hard for a rich man to be saved, He had rebuked them for preventing children to be brought to Him for blessing, declaring, “Of such is the kingdom of heaven” (19:14). And right after the words we are examining, Jesus once again told His disciples that He must suffer and die. The very next passage tells of how two of the disciples tried to get themselves appointed to the highest positions in the kingdom of heaven, and ends with “Whoever desires to be first among you, let him be your slave – just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (20:28). In short, this is one sustained refutation of all our ideas about human worth. The kingdom of God belongs to the humble, the poor in spirit, those who renounce all earthly wealth, power, and glory to follow Christ. God honors those are willing to serve, just as He would honor His Son, the Suffering Servant. And He does all of this according to His own sovereign grace and choice. Our God does not save us because of our works – that is clearly the import of this parable. Our standards of fairness are fundamentally flawed, at least as far as gaining eternal life is concerned. Even among faithful followers of Christ, “many who are first will be last.” We simply are not able to ascertain who is most important in God’s eyes, and certainly must not assume that we are among those!
First Things First
Coming down from the mountain where He had been transfigured, Jesus told the disciples, “Tell the vision to no one until the Son of Man is risen from the dead” (17:9). They seemed to understand that He referred to Himself and His resurrection, and that “Son of Man” was used by Daniel to refer to the coming of the end of the age through a God-like figure (Daniel 7:13-14). They remembered also the prophecy that Elijah would be sent by God “before the coming of the great and dreadful day of the LORD” (Malachi 4:5), so they asked, “Why then do the scribes say that Elijah must come first?” Jesus’ reply reminds us of a fundamental principle, even a law, in God’s management of this world: Some things must come before other things. As marriage between a man and a woman must precede any sort of sexual intimacy and bearing children, so there can be no honor without humility (James 4:10); greatness without service (Matthew 20:26); forgiveness without repentance (Luke 24:47); or glory without suffering (1 Peter 1:6-7, 11; 4:13). “Elijah” – here identified as John the Baptist – must come before Christ. The message of God’s Law, given by Moses and applied by the prophets, calls us to turn from our sins, restoring relationships between parents and children (Malachi 4:6) and opening up the way for us to enter the kingdom of God through the forgiveness of our sins (Matthew 3:3, 6). But that forgiveness comes at a prior price: The sacrificial death of the Son of God – who is also Son of Man – to “save His people from their sins” (1:21). Yes, Jesus will rise to rule and reign forever, but He must first endure the punishment we deserve from a holy God. The Just must suffer for the unjust that He might bring us to God (1 Peter 3:18). Herod killed John the Baptist because his wife Herodias hated him for measuring their adulterous marriage by God’s righteous standard (Matthew 14:1-11). The Jewish leaders would do likewise to Jesus, and for the same reason, because He denounced their evil works (John 7:7). Followers of Christ must be willing to walk the same thorny path, climb the same murderous mountain, and share the same agonies of rejection and death (except the wrath of God, which Jesus bore in our stead), if they are to participate in the same resurrection glory (Matthew 5:10-12; 10:24-25; 16:24-27; Romans 8:17; 1 Philippians 1:29; 1 Peter 2:21).
The Value of Children
Some people had brought their children to Jesus for pray, and had been rebuked by His disciples. Jesus’ response highlights the immense worth of children in His eyes. Why are children so important to Jesus? They issue from marriage, the sanctity, permanence, and exclusive bond of which Jesus had just uttered a ringing affirmation (19:3-10). They reflect the union of their parents, the promise of the future, and the life of God. They also naturally possess reflect an attitude central to the kingdom of heaven (God): Humility. Not long before, Jesus had silenced His disciples’ selfish quest for supremacy by saying, “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven” (18:3-4). - Little children do not pretend to be strong, or capable, or knowledgeable; they know they are weak. - Children trust their parents to take care of them. - They believe what their parents say (true or false!). Aware of their dependence upon their parents, they ask for what they need without hesitation. They love to be with their father and mother. This is not to say that children are without sin; or that this story is meant to teach the propriety of infant baptism (Jesus did not baptize them; He blessed them). But Jesus’ statement challenges our notions of a person’s worth. It is not based on power, or position, or possessions. Furthermore, He points us to an essential quality of all true followers of Christ – humble reliance upon God the Father. In other words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3).
One Unifying Purpose
In a world of dizzyingly rapid change, multiple options, competing demands, conflicting desires, and limited personal resources, is there any way to find coherence in our lives? What overarching concept, single goal, clarifying lens, or fundamental principle can bring this kaleidoscope into focus? Where can we find a firm foundation, a stable platform or - to change the metaphor – clearly-marked path to personal peace and productivity? In one sense, the question is, Why are we here?As I struggled with these questions the other day, a “new” idea came to me. It’s really very old, but to my shame I have not allowed it to integrate all my thoughts, words, and actions. It is not the only way to look at life, and certainly not the only biblical category that sheds light upon the scattered fragments of our days and minds. I am speaking, of course, about the glory of God. Consider a few Scriptures: God called the remnant of Israel those “whom I have created for My glory” (Isaiah 43:7). Jesus Himself sought only the glory of God the Father (John 7:18; 8:50. He taught His disciples to pray first of all, “Hallowed be Your [the Father’s] name” (Matthew 6:9), and commanded, “Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16). Paul said that those who hoped in Christ should “be to the praise of His glory” (Ephesians 1:14). He returned to this theme often: “Therefore glorify God in your body” (1 Corinthians 6:20). “Whatever you do, do all to the glory of God” (1 Corinthians 10:31). Peter writes that we are to exercise our spiritual gifts, “that in all things God may be glorified through Jesus Christ” (1 Peter 4:11). Indeed, the Bible abounds with exhortations to give God glory, for He alone deserves all the glory, honor and praise that heaven and earth can offer (Ephesians 3:21; Revelation 1:6; 4:11; 5:12-13; 7:12; 14:7). What if all our prayers and plans (in that order!) were aimed at God’s glory? Imagine the single-mindedness and serenity that would flood the hearts of those who had only one unifying purpose in life, one compelling passion, one magnificent obsession – the glory of God the Father and of His Son, Jesus Christ, through the Holy Spirit!
Multiple Offenders
Perhaps the hardest thing to do in life is to forgive someone who repeatedly offends you. It’s much easier to pardon, or even overlook, an occasional slap in the face, but to forgive someone who has time and again hurt you seems unreasonable. Until, that is, the force of the parable which Jesus immediately told Peter has gripped us. One servant owed his king the equivalent of millions of dollars, and was about to be thrown into debtors’ prison, along with his whole family, but the monarch was moved by his pleas for pity, and the entire debt was cancelled. That same servant then went out and found one of his fellow servants who owed him three month’s wages, but could not pay, and who begged him to have patience until he could clear the debt. But this ungrateful wretch threw his fellow servant into prison until the amount would be fully remitted. When the other servants found out and reported this dastardly deed to the sovereign, he said, “You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” He then handed him over, not to prison, but to torturers, to extract the last penny. Jesus concludes: “So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses” (18:35). Here’s point: The wicked servant saw the speck in his fellow servant’s eye, but not the plank in his own eye (7:3). So it is with us when we refuse to forgive those who have offended us. We have forgotten the Lord’s Prayer, “Forgive us out debts, as we forgive our debtors” (6:12), and the Lord’s explanation, “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” (6:14-15). The logic is simple: We will reflect to others our sense of God’s grace (Ephesians 4:32-5:1; Colossians 3:13). Failure to forgive multiple offenses demonstrates a deeper failure to remember God’s manifold grace towards us, and calls into question the very nature of our relationship to God as loving Father. Maybe we should focus more on what we owe God, rather than on what others owe us!
Redundant Repetition?
Jesus had already said much the same thing not long before this (Matthew 16:21). Why this second prediction of His death and resurrection – to be followed by a third (20:18-19)? Is this merely redundant repetition? No! Jesus would never engage in “vain repetitions” (6:7) or utter an “idle word” (12:36). We should note that this second prophecy of His death and resurrection: - Includes new words: He is the Son of Man who will be betrayed. - Comes after His stunning transfiguration and a remarkable miracle of deliverance, lest His disciples forget the first prediction of His imminent departure. - Clarifies that the “Son of Man’ is not just the resplendent and transcendent victor of Daniel’s prophecy (Daniel 7:13-14), but the representative Man who must suffer in order to “save His people from their sins” (Matthew 1:21). - Re-directs our attention from the earthly benefits of healing, feeding, and exorcism to His main work of bringing eternal life through His own sacrifice and resurrection. - Shows that Jesus was a true prophet, who knew what God would do. - Proves that the betrayal and execution of Jesus were not just the acts of sinful men, but the “determined purpose” of God (Acts 2:23). - Prepared the minds of the disciples for both the awful horror of the Cross and the glorious triumph of the empty tomb. - Reveals what occupied the mind of Jesus every moment of His short life on earth, the purpose for which He lived, and the goal towards which He moved with every step. Perhaps because they did not fully comprehend the promise that Jesus would rise on the third day, but surely also because of their love for Him, the disciples were “exceedingly sorrowful” at these solemn words. Should we not also be moved with profound gratitude for our Savior’s self-denying devotion to our eternal welfare, and deeply grieved both for the cause of His death – our sins – and the cost of our deliverance?
Witnesses to Power
Learning from John the Baptist
Three disciples had seen Moses and Elijah talking with the Lord when Jesus was transfigured before them, and had been ordered not to tell anyone about the vision until “the Son of Man is risen from the dead” (17:3, 9). This puzzled them, for it seemed that Jesus was ignoring the prophesy that Elijah would come and “restore all things” right before the day of the Lord (Malachi 4:5-6). How could Jesus’ oft-predicted death occur in such a “restored” world? Jesus affirmed their belief that “Elijah is coming first and will restore all things” (17:11) and then announced that he had already appeared, in the person of John the Baptist. What did He mean? These two great prophets shared much in common. They both - Spent time in the wilderness, far from the seat of power. - Challenged God’s people to turn from their sins and serve God. - Criticized the religious leaders of their day - Rebuked wicked kings for their transgressions, and - Incurred the wrath of evil queens as a result, and therefore - Suffered persecution. - And each one had a greater successor: Elisha and Jesus. John the Baptist as “Elijah” had “restored all things” by successfully turning many people to repentance and preparing the way for Christ (Matthew 3:5-6), but just as he had suffered for his faithful witness, so must the Messiah to whom he had pointed. The lessons for us are clear: Like all the prophets, and our Lord Himself, we must - Testify fearlessly to God’s truth and - Prepare to face murderous hatred from His enemies (Matthew 5:12; 10:16-39; 16:24).
Taking up the Cross
What does Jesus mean when He requires each of His followers to “take up his cross”? Remember that the cross was an instrument of death, the cruelest form of execution available to the Romans, reserved only for the worst offenders. Jesus had just predicted that He would be killed (16:21), and now He reveals that His demise would come by crucifixion. At the very least, then, to take up one’s cross and follow Christ means to be willing to be persecuted not only “for righteousness’ sake” (5:10), but also the sake of Christ alone (5:11). A disciple of Christ will admit his allegiance to Jesus even in the face of certain death (10:32). Throughout the centuries, and even more today, millions of believers have suffered simply for being a Christian, even to the point of torture and death. Why would anyone want to invite pain and death by openly declaring allegiance to Jesus as Lord and Savior? Many motives – including gratitude and loyalty - would impel someone who has been saved from God’s wrath by the sacrifice of Jesus to remain faithful to the end, but Jesus provides a very pragmatic one: If we seek to avoid physical death by denying Christ, we shall consign our soul to endless torment. But if we let go of this mortal life by accepting death as a Christian, we shall receive everlasting life (16:25). It’s a simple matter of profit and loss: “What profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For the Son of man will come in the glory of His Father with His angels, and then He will reward each according to his works” (26-27). How then can we who are not now facing deadly persecution take up our cross and follow Jesus today? It begins with a ruthless war against sin. To avoid transgressing God’s righteous laws, we must eliminate whatever would lead us astray (5:29-30). Peter, who heard these words of Christ, tells us to “abstain from fleshly lusts which war against the soul” (1 Peter 2:11). Paul urges us to “Put to death your members which are on the earth,” by which he means all sins of passion and pride (Colossians 3:5-9) and to present our “bodies a living sacrifice, holy acceptable to God” (Romans 12:1). It’s a matter of life and death!
Divine Denial
This radical call for self-denial comes from the only Man who fully denied Himself. He left the beauty, comfort, and glory of heaven to enter into this world of suffering and sorrow. In the process, He obscured His peerless “family” pedigree as the unique and eternal Son of the holy Father to join Himself to a family whose lineage is littered with idolaters, murderers, adulterers, cheats, and frauds (Matthew 1:1-11). Even then, He obscured His royalty by growing up as the son of a carpenter in Galilee of the Gentiles (2:19-23), rather than coming as the prince of Judah in Jerusalem. The very beginning of His public ministry was marked by a stunning feat of physical self-denial, as Jesus fasted in the desert for more than a month (4:2). Tempted to prove His divine Sonship by turning stones into bread, He affirmed His consuming desire for God’s Word (4:4). He refused to tempt God just to draw attention to Himself (4:7). He rejected Satan’s offer of world dominion by affirming His sole allegiance to God the Father (4:10). In all this, He exemplified the essence of the teaching He gave his disciples on prayer: “Hallowed be Your name; Your kingdom come; Your will be done” (6:9-10). He often went without sleep so He could pray (Matthew 14:23; Mark 1:35). Hunger and fatigue were set aside in order to bring salvation to sinners (John 4:1-38). He renounced popularity by courageously crossing the religious rulers of His day (Mathew 12:38-45; 15:1-14; 16:1-4; 23:1-36). What shall we say of His total abstinence from sex and his giving up the “normal” and legitimate pleasures of family life and a settled home (8:20)? Throughout His life on earth, Jesus turned away from the claims of “self”: He did only what the Father showed Him; spoke only what the Father told Him; sought the honor of God the Father alone (John 5:19; 7:16, 18). With regard to His fellow men, He came “not to be served, but to serve” (Matthew 20:28). Finally, He renounced even His own right to decide, saying, “Not as I will, but as You will” (26:39). The only righteous man that ever lived allowed Himself to be considered a criminal by wicked judges (26:65). On that unspeakably horrible Cross, for a brief time He even sacrificed His relationship with the Father (27:46) – and all this to “save His people from their sins” (1:21). Surely, He possesses the right to say, “Follow Me!”
Required Resurrection
The resurrection of Jesus Christ on the third day had to take place! “He must …be raised.” No less than His suffering and death, the stupendous victory of Jesus over the grave was a divine necessity. But why?Jesus had to come out of the tomb on the third day because, as God’s prophet, He had foretold this reversal of death. Not only, here, or on the two other occasions when Jesus warned His disciples of impending events (Matthew 17:22-23; 20:18-19), but twice when He declared to the Jewish leaders that He would give them no other sign of His authority than that of the prophet Jonah (12:39-40; 16:4). As Jonah had been in the belly of the great fish three days, so the Son of Man would be [only] three days in the depths of the earth. Unless Jesus was to rise from the dead before the general resurrection in which most Jews believed, many of His promises make no sense, such as His guarantee that those who confess their faith in Him before men will be acknowledged by Him before God (10:32). He will reward “each according to his works” (16:47), granting them eternal life and a share in His rule when He “sits on His throne of glory” (19:28-29; 25:34, 46 Likewise, His numerous warnings of final judgment assume are based on the certainty of His resurrection (7:21-23; 13:41-42; 25:31-46). Furthermore, how could He speak of His “coming” again from heaven if He did not intend first to “go” to heaven by rising from the dead (24:27,30, 39, 44; 25:13,19, 31; 26:64)? As the Son of David, and yet greater than David, He is heir to the promises of a heavenly throne made to Israel’s king (22:43-45). As Peter would later explain, the prophetic Psalms that spoke of the King’s victory over death must point to Jesus (Acts 2:25-32). What “Gospel of the kingdom” could be preached to all the nations if the main subject of that message was to lie rotting in a grave? (24:14; 26:13; 28:19). Only if “all authority in heaven and earth” had been given to the risen Christ could He send His ambassadors to proclaim “repentance and forgiveness of sins in His name to all nations” (Luke 24:47). Indeed, the resurrection of Jesus shortly after His death forms an essential element of the Gospel of Matthew from the very beginning: Jesus is not only fully human, but was “conceived by the Holy Spirit” (1:20). He is “Immanuel, God with us,” and God cannot be held by the chains of death (1:23). He came to save His people from their sins – the penalty, power, and finally the presence of our inborn iniquity – which He could only accomplish by a sacrificial death and a triumphant resurrection (1:21) In short, the resurrection of Jesus was grounded in God’s eternal will for us.
Come Home, Son
You’ve wandered long enough, far enough. It’s time to come home. Have you found what you sought? What was it, anyway? What drew you away from your Father’s house? What induced you to demand what was “yours,” as if you had earned it by your own hard labor, or deserved the patrimony that would come to you by my free gift? What lured you away from my steady love, my protection, provision and care? Did you want to make a name for yourself – like the builders of Babel? Did you think that the delights of this ephemeral world satisfy the hunger and thirst of your immortal soul? Or were you just restless, driven, impelled to leave me, launch out on your own, perhaps even find yourself somewhere else? Are you content? Happy? How well do your erstwhile “friends” now like – not to mention love – you, now that your resources are expended and you have nothing left to give them? Did you find what you were looking for in these companions in comfort, comrades in carousing, cohorts in crime? You’re starving, I know, longing to eat one of the husks you feed the unclean swine of your stingy boss. But would they stop the gnawing in your stomach? You are coming to yourself; I see it from afar. You know what I have to offer you, but you don’t know (yet) that it is yours to have – for free. You are on the road, walking, now running. I see your anxious look, know your doubting heart – will your Father yet take you back? Your longing meets mine. I cast off my dignity and race towards you, arms outstretched. “I am not worthy…” “Hush, child. You are home. I am yours. Welcome home, son.”
Where Is Jesus?
After feeding five thousand men, plus women and children, Jesus dismissed the crowd, for they were about to make him king. He also sent his disciples off by boat, to get them away from the popular political movement.In the middle of the night, the little boat was in the middle of the sea, making little headway because of contrary winds. Imagine the questions in the minds of the disciples: Why did Jesus refuse to ride the enthusiasm of the multitude into Jerusalem and overthrow a corrupt government? Why did He make them return to the other side of the lake without their Master? Why was everything going wrong for them? Where was Jesus? In their time of need, what was He doing? Didn’t He care about them? As readers, we know the answer: Jesus was alone on the mountain, praying. No doubt He knew of their doubts and troubles. Certainly he could feel the direction of the wind, and (as man) perhaps even see their little struggling craft. In a while He would walk out upon the waters, still the storm, and propel their vessel to its destination (John 6:21). For now, however, He was engaged in something far more important, and much more useful to his world-centered disciples: Prayer for them. Are we not like those frustrated, frightened fishermen? Obsessed with the wind and the waves, stuck in our own little boat, forgetful of ways in which God has provided for us. Self-centered, focused on this world, forgetting God – we need Jesus’ prayers! Praise God that our Savior “always lives to make intercession for [us]” (Hebrews 7:25) and is even now at the Father’s right hand doing just that! (Romans 8:34).