Day #318

Sermon - Audio
Matt 28, Mark 16 - Reading
Matt 28, Mark 16 - Audio

Daily Insights - Please Comment

Daily Reading: Matt 28 & Mark 16

Matthew 28

From NT Wright's Matthew Commentary: The crucial thing is that Jesus' resurrection is not about proving some point, or offering people a new spiritual experience. It is about God's purpose that must now be fulfilled. They must see Jesus, but the seeing will be a commissioning to a new work, a new life, a new way in which everything he told them before will start to come true.

We cannot today meet Jesus in the way the women did that morning. It is a vital part of Chritsian belief and experience that we can and should meet Jesus in the spirit, and get to know him as we worship and learn from him.

Take away the resurrection, and you leave Matthew without a gospel. The cross is the climax, but it only makes sense if the crucified one is raised from the dead.

This is not an account of how Jesus rose from the dead but of how his resurrection was discovered. The miraculous removal of the stone was not in order to let Jesus out but to let the women in to see the empty tomb. Each of the gospels presents a different story of how the fact was discovered, but none of them describes the event itself.

The women should not have been surprised, since this was just as he said, and the angel went on to remind them (7) of a more specific promise of Jesus, to meet the disciples again in Galilee (26:32). The women’s reaction, afraid yet filled with joy, is surely a very natural response. The angel himself was terrifying (4), and the absence of the body unnerving. But, however little they yet understood it, here was hope in place of despair and the promise of seeing Jesus again.

His disciples would have to wait until Galilee to meet Jesus, but not so the women. Only Matthew mentions their meeting with the risen Jesus in vs 9–10 (though their clasping his feet, and the message to my brothers remind us of Mary Magdalene in Jn. 20:17). In a society in which women were second-class citizens, their prominence in the accounts of Jesus’ resurrection is striking. Jesus repeated what the angel had said, but with the lovely addition of the phrase my brothers: after the disciples’ failure in 26:56, this would have conveyed a vital message of reassurance.

28:11–15 Report of the guard. While our sights are now set on Galilee and the triumph of the risen Lord, we have here one last glimpse of the city, Jerusalem, with its authorities in disarray, arranging a desperate cover-up. We are thus prepared for the final scene, where the contrast between Galilee and Jerusalem which has run through the whole gospel reaches its climax.

It would take a large sum of money to persuade the soldiers to spread the cover-up story, as sleeping on guard duty was a capital offence. But Pilate’s reputation was well known; if the story reached his ears, he could be satisfied with a further bribe. Justin mentions that such stories were still being circulated in the second century to discredit the fact of the empty tomb.

28:16–20 Jesus alive and sovereign.

On the basis of that authority, Jesus now sent his disciples out to spread his rule over all nations by making more disciples . The nature of that discipleship is spelled out in two further participles, baptising and teaching. The disciples were to call not for a superficial response but for total commitment to the new community (symbolized in baptism), and to a life governed by everything I have commanded you. In this mission, they may be assured of the continued presence of the one who had earlier spoken of being ‘where two or three come together in my name’ (18:20). The words with you powerfully echo the name Emmanuel. ‘God with us’ (1:23); that is who Jesus really is.

vs 18 Note the contrast with Matthew 4:8–9; all Satan could offer was the earth!

vs 19 In the name of denotes the one to whom allegiance is pledged in baptism. The trinitarian ‘formula’ is striking; nothing like it occurs elsewhere in the NT.

Mark 16

16:1–8 The resurrection of the King. These eight verses show that Jesus’ last cry from the cross, ‘Finished!’ (which Mark records without giving the words) meant ‘Mission accomplished!’

Sabbath ended at nightfall on Saturday. The shops would have been open then, so the women could have bought the spices needed for burial. To embalm the body of Jesus they had to wait until it was daylight on Sunday morning (known ever since to Christians as ‘the Lord’s day’). These preparations are the strongest proof that even Jesus’ closest disciples were not expecting the resurrection and so would not have made the story up. Why did they buy spices or come to embalm him, if they believed that he was going to rise? Why worry about moving the stone from the door? (3). If Jesus had not risen, this stone would have been a real problem. The women knew well which tomb Jesus had been laid in (15:47); there was no chance of any mistake. They must have known how heavy the stone was and that three women would have been unable to move it. (Preparations for burial were usually done by women).

When they arrived they found that the stone had already been rolled away, the tomb was empty and a young man dressed in white was sitting inside. He told them the joyful news that Jesus had risen and sent them to tell his disciples. Although Mark does not say that the young man was an angel, shining white clothes are usually associated with heavenly beings

We might have expected Mark to tell that the women triumphantly brought the news back to the disciples, but instead he just says that they ran away (like the men had done before). This was because they were full of both awe and joy (the niv’s trembling and bewildered does not quite convey the full meaning here), and so they said nothing to anyone. We know from the other gospels that it took a personal meeting with the risen Christ to change a private emotion to a living faith that would witness (Jn. 20:18). Perhaps Peter himself was able to confess to this in person to Mark’s church (7).

16:9–20 The supplement. Mark’s account of the resurrection breaks off rather suddenly at v 8. For the possible reason for this sudden ending (if it was not indeed an accident), see the Introduction. Vs 9–19 may be a later attempt to write a fuller ending to the gospel. They are not found in the best manuscripts, which is why the niv prints them separately. They are an honest attempt to ‘complete’ the story of Jesus.

It is likely that Mark meant his gospel to end in this way. It may that he wanted to leave the question of the resurrection on the reader and prompt a response. Evidence for the resurrection would be given by word of mouth by the living witnesses.

The apostles were first and foremost witnesses of the resurrection (Acts 10:41). The other gospels were probably written after the deaths of the apostles and so had to contain a full account in writing of the resurrection appearances. This probably also explains why Mark does not have as full an account of the teaching of Jesus as the other gospels do. He expected it to be given by word of mouth, as it still is in many parts of the world today.

Vs 9–18, largely taken from John’s gospel, explain how Mary Magdalene was the first to see the risen Jesus. Vs 12–13 are a reference to the appearance of Jesus to the two disciples at Emmaus (Lk. 24:13–32), and v 14 has parallels in the other gospels, though the exact occasion is not clear.

Vs 15–18 are the equivalent of the ‘great commission’ of Mt. 28:18 which Mark had expressed in brief in 13:10. Baptism was to be the sign of commitment to Christ; unbelief was to be itself a condemnation. Most of the signs mentioned here are to be found either in the gospels or Acts (except that of drinking poison unharmed although it is mentioned in early tradition). It is important to realize that even this early church writer does not suggest that these signs happen always and for everybody. We must not presume upon them and put God to the test, like one Christian sect that handles poisonous snakes. They are signs of the kingdom of God. We should accept them gratefully if they occur, but our minds should be set on God’s kingdom, not on its signs.

Vs 19–20 may be a further addition. They are a brief triumphal account of the ascension of Jesus and the apostolic mission of evangelism, and the way in which the preached word of the Lord was vindicated by the results produced.

-D. A. Carson, New Bible Commentary : 21st Century Edition-

Day #316

Sermon - Audio
Matt 27, Mark 15 - Reading
Matt 27, Mark 15 - Audio

Daily Insights - Please Comment

Matt 27 and Mark 15

27.1: Elders are part of the noble class along with the priests. They are heads of influential families and community leaders.

27.1: The reasons Jesus is put to death include:

1. A fear that the ruling elite will lose their place. If they lose their place they will also lose the financial benefits that come with their place.

2. Pure Envy

3. A fear that Jesus will start a revolution and bring down the wrath of Rome. The result would be a loss of political power for the Sadducees and Elders.

*The only reason that is not in the mix is a theological one. They use blasphemy as an excuse to kill Jesus, but it’s not the real reason.

27.3,19: Again, the testimony that Jesus is innocent.

The entire crucifixion of Jesus has close ties with Psalm 22.

27.25: These words sadly have been used as an excuse to persecute the Jewish people. Since Jesus is Jewish, his first followers Jewish, and because he had many supporters among the Jewish people it is totally wrong to say that these words uttered by a mob make all Jews complicit in the crucifixion of Jesus. The only complicity that all Jews have in the crucifixion of Jesus is the same complicity that all people have in his crucifixion—our sin.

27.27-31: The pain that Jesus experiences is not only on the cross.

27.34: According to Jewish law a person who is condemned to die is to be given something to numb the pain. This comes on the basis of Prov. 31.6 that says, “Give strong drink to him who is perishing, wine to those bitter of soul.”

27.38: Robbers: This word most likely means people who are part of a rebellion. They may be connected with Barabbas. Robbers are not usually crucified.

27.40: Jesus in staying on the cross destroys the temple (his body) and opens the way for its being rebuilt by the resurrection.

27.46 is a quote from Psalm 22. In quoting one verse Jesus is calling those who are listening to think of the whole Psalm. A Psalm that ends with triumph, not despair and death. Jesus is effect is saying—keep watching, something is going to happen that will change everything.

27.51: Curtain tears—a picture of the grief of God that tells us it takes God’s deep grief to open the way for us to enter his presence.

27.54: Another testimony to the honor and innocence of Jesus.

27.55: Women are always part of the group that follows Jesus.

Mark 15

1-5 - This is the official trial of Jesus before the Sanhedrin (assembly of religious judges all over Israel), also described in Luke 22:66-71. There are many thoughts on why this trial was held "first thing in the morning." Some believe that it was held at this time to make sure there would not be any issues concerning the decision from Jesus' followers. The Jews needed to ask the Romans for permission to get rid of Jesus...We see how much Israel relied upon Rome. When Jesus is delivered to Pilate, the Jewish leaders were probably excited. Other historical writings tell us that Pilate was not a "nice guy."

Why "King of the Jews?" is the charge. Doesn't this seem like an odd charge against Jesus? See, they Jewish people knew that Rome could care less if Jesus claimed to be a "god." Rome may have looked the other way with that, but Jesus claiming to be a King over a group of people that Rome had governance...would be a political issue to Rome. Jesus never teaches to riot against a government, but is accused of doing so. In fact, Jesus says to pay your taxes :)

Jesus stays quiet when questioned...very strange for a man headed for death. Jesus probably could have been spared had he repented for these actions, even if he hadn't done them...but Jesus came to live and die.

6-15 - Most people think that Pilate saw right through the Sanhedrin's plan, so he offered a choice probably thinking that there was no way the people would choose Barabbas...but they did. The Jewish people in Jerusalem listened to their leaders. This is one of the weirdest scenes that takes place in all of history. A horrible Roman governor trying to save the life or a man who works miracles for the Jews, against the Jewish people's wishes...strange.

“As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. Pain and blood loss generally set the stage for circulatory shock. The extent of blood loss may well have determined how long the victim would survive the cross.” (Edwards)

16-20 - A king of that day would often wear a purple robe and a gilded wreath of leaves. The rag of purple and crown of thorns was a mockery of this common practice.

"Hail, King of the Jews" was a complete mockery of Jesus as many would greet the Roman emperor with "Hail Caesar!"

“See that scarlet robe; it is a contemptuous imitation of the imperial purple that a king wears . . . See, above all, that crown upon his head. It has rubies in it, but the rubies are composed of his own blood, forced from his blessed temples by the cruel thorns. See, they pay him homage; but the homage is their own filthy spittle which runs down his cheeks. They bow the knee before him, but it is only in mockery. They salute him with the cry, ‘Hail, King of the Jews!’ but it is done in scorn. Was there ever grief like his?” (Spurgeon)

Jesus was used as an example for Rome, much like every other crucification was. This is why they were extra horrifying...we have no idea how brutal this process was.

21-23 - A cross probably weighed 250-300 pounds, the crossbar around 100. Jesus would have had to carry the 100 pound crossbar. However, his body was in no condition to do so.

Simon/Father of Rufus: Apparently Rufus was known in the early church and was himself a Christian. If this Rufus is the same one mentioned in Romans 16:13, we can surmise that Simon came to know what it really meant to take up one’s cross and follow Jesus. We may know that his sons became leaders among the early Christians.

Golgotha - "Place of the Skull" - Where criminals were believed to have been crucified.

"did not take it" - “Was it out of any love to suffering that he thus refused the wine-cup? Ah, no; Christ had no love of suffering. He had a love of souls, but like us he turned away from suffering, he never loved it . . . Why, then, did he suffer? For two reasons: because this suffering to the utmost was necessary to the completion of the atonement, which saves to the utmost; and because this suffering to the utmost was necessary to perfect his character as ‘a merciful High Priest’ who has to compassionate souls that have gone to the utmost of miseries themselves; that he might know how to succor them that are tempted.” -Spurgeon-

24-26 - Divide my garments - This was in fulfillment of the prophecy in Psalm 22: They divide My garments among them, and for My clothing they cast lots (Psalm 22:18)

Crucifixion - a slow way of death/murder with the most amount of pain...Rome was great at it.

27-32 - The mockery continues, but Jesus will have the final words.

33-37 - In the writing of Phlegon (a Roman historian)...he makes mention of an extraordinary solar eclipse as well as of an earthquake about the time of the crucifixion.” (Geldenhuys) This is especially remarkable because during a full moon - which Passover was always held at - a natural eclipse of the sun is impossible. This was an extraordinary miracle.

Many people wonder if this is Jesus blaming His Father or something, but it actually is Jesus identifying with suffering and stating that He has fulfilled Psalm 22. He is victorious.

2 Corinthians 5:21 - forsaken - "God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him."

Jesus says, “Eloi, Eloi, lama sabachthani?” Not only did they get wrong what they heard (Jesus said, “Eloi” not “Elijah”), but they also only heard one word of what He said.

John 19:30 tells us what He said when He cried with a loud voice: it is finished, which is one word in the ancient Greek language, the word tetelestai. This ancient wordtetelestai means, “Paid in Full.” This is the cry of a winner, because Jesus paid in full the debt of sin we owed, and had finished the eternal purpose of the cross.

38-41 - As the wall of separation between God and man is removed, the veil is torn from top to bottom.

42-47 - Bodies of victims were usually left on the cross to rot or be eaten. However, the people would not allow this to happen to Jesus. In fact, Joseph risked getting in trouble from Rome by even making this request.

Because of the coming Sabbath, they were unable to properly prepare the body of Jesus for burial. So, in hurried preparations, Jesus’ body is placed in a borrowed tomb.

Day #313

Sermon - Audio
Matt 26, Mark 14 - Reading
Matt 26, Mark 14 - Audio

Daily Insights - Please Comment

Matthew 26 and Mark 14

14:8 – Jesus was eluding to the anointing of dead bodies with spices and perfume, a practice that was widely observed at that time and in that climate. He was not referring to embalming, which was a pagan custom used to ensure better conditions in the afterlife. He attributed the anointing as an announcement of his forthcoming death.

14:10 – Judas would receive 30 silver coins for his betrayal of Jesus – not even half the value of the perfume.

26:15 – In the OT, this was the penalty paid by the owner of an ox that gored a slave to death.

14:13 – “a man carrying a jar of water” – women usually carried the water jars.

26:26-27 – Jesus’ body will be the once-and-for-all fulfillment of the ceremonies surrounding the Passover lamb as he will become the sacrificial atonement for the sins of the people. Most likely the third of four cups at the Passover – the cup of blessing, or the cup of redemption – corresponding to God’s third promise in Ex. 6:6: “I will redeem you with and outstretched arm and with great acts of judgment.”

26:28 – “covenant” – The reason for using this term lies in the OT concept of covenant, whereby God formerly declared the nature, terms and sanctions (blessings for obedience and curses for disobedience) of his relationship with Israel. OT covenants ratified by a symbolic death. The new covenant was ratified by the real death of Jesus.

14:27 – “it is written” – Jesus’ prediction of the falling away of the twelve came from his knowledge of Zechariah 13:7.

26:36 – Gethsemane means “oil press”.

26:36-46 and 14:32-42 – Matthew focuses more on Jesus’ agony and distress at facing the cross and Mark focuses more on the disciples’ temptation to succumb to sleep instead of spending time in prayer.

14:36 – “Abba” – a colloquial and intimate Aramaic word for father, which here expressed Jesus’ intimate relationship with God the Father.

26:52 – True disciples of Jesus do not seek to advance or impose God’s will on others through violent means.

14:53 – Jesus is brought before Caiaphas, the high priest, and the Sanhedrin which consisted of prominent Sadducees and Pharisees.

26:63 – “tell us if you are the Christ” – Caiaphas wants Jesus to admit to this charge so that he can be accused of insurrection against Rome and tried before Pilate for treason.

26:69-70 – Peter demonstrates courage by his presence in that hostile environment, but it fails him when his own personal safety is threatened.

14:70 – The Jews of Judea held the Galilean Jews in contempt as their cultural and religious inferiors. Peter’s manor and accent gave him away, especially in the courtyard of a Sadducean aristocrat.

Day #312

Sermon - Audio
Matt 25 - Reading
Matt 25 - Audio

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Matthew 25

v. 1-13 – By their readiness, the wise distinguish themselves from the foolish during the delay of Christ’s return. Being ready includes being prepared for a long delay; short-lived zeal is inadequate.

v. 1 – It was the Jewish marriage custom for the groom and his friends to leave his home and proceed to the home of the bride, where the marriage ceremony was conducted, often at night. After this, the entire wedding party returned to the groom’s home for a celebratory banquet.

v. 20-23 – The master’s identical statements of praise to both servants show that what was important was not the total amount earned but faithfulness in utilizing their gifts and potential. Faithful stewardship in this life will result in being given greater responsibility and stewardship in the life to come.

v. 27 – In the OT, Israelites were forbidden from charging interest to other Israelites, but it was permissible to charge interest on money loaned to Gentiles. In any case, the central point of the parable concerns the importance of being a faithful servant of all that God has entrusted to one’s care.

v. 40 – In the context of the parable the “least of these” refers to those who are most needy among Jesus’ brothers – a reference most likely to Jesus’ disciples and by extension all believers. The “sheep” are commended for their great compassion for those in need. The righteous will inherit the kingdom not because of the compassionate works they have done but because their righteousness comes from their transformed hearts as evidenced by their compassion for the “least of these”. In caring for those in need, the righteous discover that their acts of compassion for the needy are the same as if done for Jesus himself.

v. 41-46 – The reason for their condemnation is that they are guilty of sins of omission.

Day #311

Sermon - Audio
Matt 24 - Reading
Matt 24 - Audio

Daily Insights - Please Comment

Note: there are many different ways to read this chapter. This is the major section where Jesus talks about the “end times.” Of course, even the definition of this word is up for debate. As Reformed people, we believe that God's plan of redemption has been in effect since the beginning. Jesus came to usher in the “reign of God” or the Kingdom of God. So, in a sense, the “end times” began with Jesus ministry and will be “completed” when he returns. This is another way to understand Jesus words “this generation will certainly not pass away until all these things come to pass.”

While some people use these verses in support of the rapture, Notice that verses 38-40 actually offer strong evidence AGAINST the rapture. In the example of Noah, you actually DO NOT want to be one that is “taken.” The ones who are taken are the ones swept away by the flood.

This chapter begins a speech that will go into Chapter 25. The subject of this last great collection of Jesus’ teaching follows naturally from the preceding chapter, with its climax in the prediction that judgment was about to fall on Jerusalem.

The following commentary is based on the view that up to v 35 Jesus was speaking (often in highly symbolic language) about the destruction of the temple, which was to happen (as indeed it did) before this generation had passed away (34). The unknown day or hour which is introduced in v 36 is then the beginning of his answer to the second question about his parousia.

24:1–2 The temple to be destroyed (see Mk. 13:1–2; Lk. 21:5–6). When Matthew mentions that Jesus left the temple, and went on to the Mount of Olives opposite (3), he may have in mind not only Jesus’s withdrawal from Jewish public life but also Ezekiel’s vision of the glory of God abandoning the doomed temple and resting on the Mount of Olives (Ezk. 10:18–19; 11:22–23).

The temple buildings, recently rebuilt by Herod, were one of the architectural wonders of the ancient world. But Jesus’ prophecy of not one stone left on another was to be literally fulfilled; all that survived the Roman assault was part of the platform on which they were built (including the ‘Wailing Wall’).

24:3–14 Beware of premature expectation (cf. Mk. 13:3–13; Lk. 21:7–19). While many readers search this chapter eagerly for ‘signs of the end’, the theme of much of it, especially this section, is the danger of jumping too quickly to conclusions that ‘the end’ (in whatever sense) is imminent.

Before ad 70, many nationalist rebels set themselves up as leaders of God’s people (4–5), thus usurping Jesus’ place as Messiah (in my name). Similarly (6–8), there were wars and natural disasters during that period, as there have been at all periods of history. While these were the beginning of birth-pains, they were not to be interpreted as specific signs that the end had arrived.

During this interim period the disciples must expect to be persecuted, as Jesus had already spelled out in 10:17–23; but whereas in ch. 10 the focus was on Jewish persecution, there is now a wider focus, including all nations. Vs 10–14 paint a disturbing picture of crisis among God’s people as well as chaos outside. They call not for calculation of dates but for faithfulness. True disciples will not allow the adverse conditions to affect their love (12), their endurance (13) and their faithful preaching of this gospel of the kingdom (14).

Notes. 3 Parousia (‘coming’) is used mainly for formal visits by those in authority. In the NT it usually (but not always) refers to Jesus’ predicted ‘second coming’. For the end of the age cf. 13:39, 40, 49.

24:15–28 The coming crisis in Judea (see Mk. 13:14–23; cf. Lk. 17:23–24, 37; 21:20–24).

The abomination that causes desolation is an expression in Dn. 11:31; 12:11 (cf. 9:27) for the pagan statue which Antiochus Epiphanes set up in the Jerusalem temple when he deliberately desecrated it in 167 bc. Jesus predicted some similar act of sacrilege as the precursor to the temple’s destruction and the signal for God’s people to escape while they could. What form it would take is left deliberately unclear (let the reader understand). Suggestions made with hindsight include a desecration of the temple by the Zealots in the winter of 67(of which Josephus speaks, or the arrival of the (idolatrous) Roman standards in the temple

A time of chaos would offer a renewed opportunity for the sort of impostors already predicted in v 5. The fact that they could support their claim with great signs and miracles is a useful warning against drawing too hasty conclusions from alleged signs and wonders today (cf. 7:22–23).

Similarly, Jesus’ followers should beware of claims that he himself had returned secretly, in the desert or the inner rooms. His parousia, when it comes, will be no secret affair but as obvious as a flash of lightning. It is clear, therefore, that in this part of the discourse Jesus was not talking about the parousia, as some interpretations suggest; v 27 is saying precisely that this period is not that of the parousia. As the presence of vultures indicates clearly where there is a carcass, so there will be nothing secret about the parousia of the Son of Man.

24:29–35 The climax of the coming crisis (see Mk. 13:24–31; Lk. 21:25–33). These verses are often understood as referring to the parousia, and thus as moving to the second part of the disciples’ question. But immediately after does not leave room for a long delay, nor does the explicit time-scale given in v 34. The word parousia does not occur in this section but is prominently reintroduced in the new paragraph which begins at v 36, where its unknown time is contrasted with the clear statement that the events of this paragraph will take place within this generation.

The words of vs 29–31 are almost entirely woven together from OT prophetic texts. V 29 is drawn from Is. 13:10 and 34:4, where the language of cosmic upheaval symbolized the political fall of pagan nations. The language about the Son of Man coming on the clouds is drawn from Dn. 7:13–14, which, as we have already seen (on 10:23; 16:28; 19:28) points to the vindication and enthronement of Jesus (rather than to his parousia). V 31 is based on passages which refer to the promised return of Israelites from exile.

In this context, therefore, this poetic language appropriately refers to the great changes which were about to take place in the world, when Jerusalem and its temple were destroyed. It speaks of the Son of Man entering into his kingship, and his angels gathering in his new people from all the earth. The fall of the temple is thus presented, in highly allusive language, as the end of the old order, to be replaced by the new régime of Jesus, the Son of Man, and the international growth of his church, the new people of God.

All this would happen very soon, once the preliminary signs of vs 15–21 have occurred, just as summer inevitably follows quickly once the leaves appear on the fig-tree. Within this generation it would all be over; we have Jesus’ word for it!

24:36–51 The unexpected coming of the Son of Man (cf. Mk. 13:32–37; Lk. 17:26–27, 34–35; 12:42–46). All talk of signs and times now disappears, as we turn from the events of this generation to the parousia. The only thing which may be said with conviction about the time of the parousia is that it will come when it is not expected!

If the time is unknown, people will be caught unprepared, as in the days of Noah. There will be only two groups, the prepared (who are saved) and the unprepared (who are lost). Vs 40–41 illustrate with vivid pictures from everyday life how this basic division will separate those whose situation is otherwise identical. The way to be ready is not to try to calculate the date, for that is impossible (just as a thief does not announce his time of arrival), but to be always keeping watch.

It is, however, impossible to live life on constant alert. So vs 45–51 explain in a parable what ‘being ready’ means. When the master leaves a servant in charge during his absence, he does not expect to find him waiting at the door when he returns, but rather getting on with the job entrusted to him. Neither of the two servants portrayed has advance knowledge of the master’s return; the difference is in the way he finds them behaving. Our ‘readiness’ for the coming of Jesus is not in excited speculation but in faithful stewardship.

Day #309

Sermon - Audio
Matt 23, Luke 20-21 - Reading
Matt 23, Luke 20-21 - Audio

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Matt 23

23.2: “Moses’ seat” – the place where leaders in the synagogue would sit. To sit in Moses’ seat meant you had the right to interpret the Torah and bind the behavior of others

according to that interpretation.

23.2-4: Those who sit on Moses’ seat should show grace toward those who are seeking to obey, while being more strict with themselves. The Pharisees here, are more strict with those they teach and more lenient with themselves.

23.5-12: Again the emphasis of the kingdom value of humility. The idea of not taking titles focuses in on desiring a title so that you can be exalted.

23.13-36: Jesus loses his meek and mild status in this passage.

23.23: Jesus calls people to follow both the smaller parts of the law (tithing even your spices) and the larger parts of the law—doing justice cf. Micah 6.8)

23.30 This is an interesting point—these people says they would never have done what those who came before them did. How often don’t we say the same thing. We would not have made the same mistakes, carried out the same injustice that those who came before us did. Jesus, though, makes it clear that the Pharisees were just like their forefathers. For us this calls for a very close examination of what we do and why we do it, why do we do church the way we do, why do we have the homes we do, the cars we drive—will people look back on us years from now and be as amazed at our blindness as we see the blindness, for example, of those at the Salem witch trials?

23.37: Jesus after attacking the Pharisees speaks of his longing for them to turn to him.

Luke 20-21

20.1: It is worth seeing that Jesus spends his time teaching and preaching. He considers these to be important for keeping the people on a path toward God.

20.2: Since Jesus is teaching in the temple the temple leaders demand to know who has given him authority to do such teaching. The question may relate to being a rabbi with Schmeha—which was a special kind of teaching authority conferred be other rabbis. In any case, this way the temple leaders’ turf and they didn’t want anyone imposing on it.

20.4: “Heaven” is another way of saying “God”. Jesus is asking if John’s baptism came from God or from men.

20.5: The temple leaders are politically astute. They know their answer will get them in trouble either with the people or the ruling authorities—so they plead ignorance.

20.9: The temple is referred to as a vineyard. There was a large golden cluster of grapes prominently displayed in the temple court. The wealthy would add a golden grape as a gift from time to time. As soon as Jesus begins talking about a vineyard, everyone knows he is talking about the temple.

20.9: The temple leaders fancy themselves as being in charge of the temple; Jesus tells them that they are only caretakers.

20.10: The servants that are beaten and killed represent the prophets.

20.13: To send his son seems like a very naïve move. He has already seen what these tenants do to his servants.

20.14: In a day when land holding was somewhat fluid anyone who worked the land for three years without a landlord was considered to own the land.

20.16: The people realize that Jesus is talking about the loss of the temple. They cannot imagine such a thing happening.

20.17: Jesus is the new cornerstone of the temple. He was rejected by the temple authorities but he will end up being the one on whom temple is built. Paul writes in Ephesians 2. 19Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household, 20built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21In him the whole building is joined together and rises to become a holy temple in the Lord. 22And in him you too are being built together to become a dwelling in which God lives by his Spirit.

20.22: Twenty years earlier Roman governors had re-imposed a tribute tax. The tax was designed to humiliate the Jews by showing that they were slaves to Rome. To pay the tax, according to many Jews, was to acknowledge that Caesar was lord. Because of this a revolt was begun in 6 A.D. The question posed to Jesus, then, is no small one. Does Jesus hold that Yahweh alone is God, or does he bend the knee to Caesar? Jesus’ response is one that declares that in reality all things belong to God.

20.24: A moment of comedy. No one was supposed to have a Roman coin in the temple because it had an image on it. For someone to have a coin showed they were not very pious. Jesus sticks it to this group even before he gives his insight. One commentary says, “In getting them to show him a denarius, however, Jesus exposed them as hypocrites, since no patriotic Jew should have been carrying this coin, with its ‘idolatrous’ portrait of the emperor and its inscription giving him the title ‘Son of God’.

20.25: “Give to Caesar…” Jesus’ implication is that Caesar owns the coin, but God owns everything else. Compared to God, Caesar is a lightweight.

20.37-38: Jesus follows a technique of the Pharisees by referring to a passage from the Torah in arguing with the Sadducees. This was the only part of the Bible the Sadducees accepted, so in using it Jesus strengthens his argument.

20.41-43: The belief of the Jewish people was that previous generations were holier and better than present generations. Jesus asks, “How can it be that David would call the Messiah, “Lord” if David is greater than the Messiah?” The answer is, “It can only be because Messiah is more than a human being.”

20.45: This is the kind of dangerous teaching that gets Jesus in trouble and eventually crucified.

21.2: “poor” is a rare word and it means “extremely poor”, the coins she was putting in where the coins of smallest value

21.4: Jesus notes the extreme heart of giving this woman has—she gives up what she needs to live on.

21.5: The temple was so magnificent and so well built that the idea it could ever be destroyed seemed like nonsense.

21.8: There as a constant flow of men claiming to be the Messiah. One of the best known. Bar Kochba, was endorsed by the famous Rabbi Akiva. Bar Kochba led a revolt in 130 A.D. that lead to the final defeat of the Jewish people and their expulsion from Jerusalem.

21.9: Many philosophers of the day insisted that wars etc. were signs of the end of days. Jesus says they are not. Instead this is the way things will be until the end.

21.13: The apostle Paul finds this to be true. He stands before many leaders and tells his message. Not one of them refutes his message. The only thing said by one is, “Your great learning is driving you insane.” Acts 26.24

21.15: We mentioned in an earlier study that God is able to bring things to mind because these people are people of the text. This is not Go simply giving them all the words, but God using what they know and helping them see what they have to speak.

21.16: In a culture based on family loyalty such a betrayal is particularly difficult to take. One wonders when Jesus says these words if he has Judas’ betrayal in mind because Judas is supposed to love Jesus like a son loves a father.

21.18: “perish” seems to refer to what the book of Revelation will call “the second death” i.e. we will not lose our salvation.

21.20-21: History records that many Jewish Christians ran out of Jerusalem when the Roman armies were coming in response to these words of Jesus. They ran to a place called Pehel (Pella). Other Jews say this running as disloyalty to the nation in a time of war. It resulted in resentment and sanctions against Jewish Christians.

21.24: These words became reality in 70 A.D. when Jerusalem fell.

21.27: Many of the Jewish people believed that salvation would come from within their ranks. Jesus points out that salvation comes from above.

21.32: Note the NIV text note that tells us “generation” can also mean “race”.

21.34-36: Jesus tells us to always be ready for his return and to pray that we can escape what is about to come. As one might wonder about the words of betrayal connecting with Judas, these words seem to refigure Peter and his lack of prayer that leads to his denying Jesus.

21.37-38: There is an eagerness among the Jewish people to hear the teaching of Jesus.

Day #308

Sermon - Audio
Matt 22 & Mark 12 - Reading
Matt 22 & Mark 12 - Audio

Daily Insights - Please Comment

Matt 22

22.2-4: The first invitation was issued by John the Baptist to God’s great feast—but the leaders did not accept it (but many of the common people did—Matt. 3.1-12). The second invitation is extended by Jesus. But again, there is a negative response.

22.8-9: Who deserves to come? Those who hang out on street corners. Who hangs out on street corners? (Matthew 21.31-32)

22.11: no wedding clothes. See Revelation 19 “For the wedding of the Lamb has come, and his bride has made herself ready. ⁸Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.)” The man was not righteous, the idea here being that not just anyone gets in, not even those who have been invited from the streets, these too must bear the marks of righteousness—Hebrews 12, without holiness no one will see God. These are the people who say “Lord, Lord,” but don’t do what Jesus has commanded.

22.15-22: A moment of comedy. No one was supposed to have a Roman coin in the temple because it had an image on it. For someone to have a coin showed they were not very pious. Jesus sticks it to this group even before he gives his insight. One commentary says, “In getting them to show him a denarius, however, Jesus exposed them as hypocrites, since no patriotic Jew should have been carrying this coin, with its ‘idolatrous’ portrait of the emperor and its inscription giving him the title ‘Son of God’.

22.23-33: Jesus’ words must have hurt. To say that these people did not know the scriptures (even though they had them memorized) was a real slam. Also, to say that they did not understand them put Jesus outside the camp of the Sadducees and their way of interpreting scriptures and into the camp (at least to a certain extent) of the Pharisees

Mark 12

12.1 ff: This is a direct attack on the Sadducees. They are not caring for God’s vineyard (the people of Israel) and particularly they are not caring for his temple and those who come there. The book of Isaiah gives us a picture of Israel as the vineyard. Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. Isaiah 5.1-2

12.2-3: The tenants keep the harvest for themselves rather than giving the harvest to the landowner. Not only so, but they beat his representative. These verses and those following speak of the way the prophets of God were treated until the coming of Christ.

12.7: “The inheritance” is a technical term in the day of Jesus. It means the tranquil and stable possession of the holy land crowned with all divine blessings, an experience which pious Israelites were to expect under the Messiah. Oddly, those in power believe they can grab this way of life by destroying the one who was bringing it. They believed that they could be their own Messiah.

12.9: Those who listened to this parable would have wondered why the landowner hadn’t done more earlier. The reality is that the parable is a parable of God’s patience with those who rebel against him.

12.10 – Jesus is the Cornerstone

12.13: The Pharisees and Herodians hated each other. The Pharisees sought to separate themselves from Rome, the Herodians accepted and supported the rule of Rome and the Herods.

12.15: Jesus asks for a denarius. No truly pious person would bring a denarius into the temple because it bore the image of Caesar with this inscription, “Tiberius Caesar Augustus, son of the divine Augustus”. There is idolatry on a coin, not something that should be in the temple. But somehow his questioners have this coin in the temple.

12.17: The denarius is about the size of a dime. Jesus tells them to give to Caesar the things that are Caesar’s i.e. give Caesar this little coin, the rest belongs to God. The rest is the entire creation. It is a master stroke that puts Caesar in his place. Jesus basically says, really everything is God’s. But if anyone tried to accuse him of rebellion he could point to his words. Notice, that his comments do not surface at his trial before Pilate.

12.26-27: Jesus quotes from Exodus 3.6. This is very important because the Sadducees only accepted the Torah (the first five books of the Bible). In citing Exodus Jesus cuts through their objections to resurrection.

12.28-34: We get the first sincere question in this time at the temple. This was an important question of the day. Jesus answers it putting both God and people before temple worship. This theme is further emphasized by the scribe who, while standing in the temple where sacrifices are made, points that loving God and loving neighbor is better than sacrifices.

12.30: Jesus speaks of loving God with our mind. To love God this ways means that we love him fully with our intelligence and our understanding. For us not to love God fully with our minds, to engage the faith on this level, is every bit as much a failure as not loving God with our actions and our resources. The life of the mind, as understood in Roman and Greek culture, is an important part of faithfulness.

12.35-36: Part of loving God with your mind was to come to an understanding of difficulties in Scripture (notice that the scribe instead of mimicking Jesus’ words exactly speaks of loving God with “all your understanding” esv). The IVP Background Commentary says, “When Jewish teachers challenged their hearers to resolve apparent discrepancies in Scripture, they assumed that both texts were true (in this case, Jesus knows that he is both David’s son and David’s Lord) and were asking how to harmonize them. Jesus’ opponents apparently have no answer, because Jewish interpreters did not apply Psalm 110:1 to the Messiah.”