Part 27
76. Healing of an uncontrollable boy (Matt 17:14-21; Mark 9:14-29; Luke 9:37-43)
While the faith of the three apostles on the mountain was being strengthened, the faith of the other nine on the plain below was failing. They were unable to cure a boy who suffered from sudden fits that made him uncontrollable (Mark 9:14-18). After the heavenly experiences on the mountain, Jesus felt the frustration of work in a world that was full of human failure (Mark 9:19). Nevertheless, he did not despise the uncertain faith that the boy's father expressed, and he quickly healed the boy (Mark 9:20-27).
The reason for the disciples' failure was their lack of faith. What they needed was not a large amount of faith but the right kind of faith. They needed a faith that relied completely upon the unlimited capacity of the all-powerful God and that expressed itself through sincere prayer (Matt 17:20-21; Mark 9:28-29).
77. Payment of the temple tax (Matt 17:24-27)
Jesus was staying at Peter's house in Capernaum when Jewish officials came to collect the annual temple tax of a half-shekel per person (Matt 17:24; cf. Exod 30:11-16). Jesus told Peter that he and his disciples no longer needed to pay the temple tax. Now that the Messiah had come, the Jerusalem temple had lost its importance. God now dwelt in a new 'temple', the disciples of the Messiah. They were God's people, and just as a king does not collect taxes from his family, neither does God. However, the Jewish officials would not understand this, so rather than create misunderstanding, Jesus agreed to pay the tax (Matt 17:25-27).
78. Lessons in humility (Matt 17:22-23; 18:1-14; Mark 9:30-50; Luke 9:44-50)
Despite Jesus' statement to his disciples that he was heading towards humiliating suffering and death (Matt 17:22-23; Mark 9:30-32; Luke 9:44-45), they were arguing among themselves about who would have the important places in his kingdom. Jesus rebuked them, explaining that the way to spiritual greatness is through choosing the lowest place and serving others. To enter the kingdom of God, people must humbly accept that they have no more status than a child. Receiving Christ is not concerned with prestige as in the case of those who receive an earthly king. It is as humble an act as receiving a small child (Matt 18:1-5; Mark 9:33-37; Luke 9:46-48).
If people want to be disciples of Jesus, they should not despise those who appear weak and insignificant. Indeed, they should take severe action against themselves to remove from their lives anything that might cause them to follow their own desires instead of submitting to Jesus. Wrong desires prevent people from receiving Jesus and lead only to hell (Matt 18:6-9; Mark 9:42-48). God will test and cleanse the disciples, but if they want to be useful for him in leading people to Jesus, they must cease their quarrelling and make sure that they themselves are pure in heart (Mark 9:49-50).
Jesus' disciples should have a loving concern for the weak, the helpless and the lost. They should not want any to miss out on his salvation (Matt 18:10-14). They must love others, and not act like those who tried to stop a man from casting out demons in Jesus' name because he did not belong to Jesus' apostolic group. The man feared God, and God used him to deliver people from the power of evil. He was not an enemy of Jesus, and the apostles were not to despise him or hinder him in his work. If people do acts of kindness to others, and do them with the right motives, God will reward them no matter how insignificant those acts may appear to be (Mark 9:38-41; Luke 9:49-50).
79. Lessons in forgiveness (Matt 18:15-35)
Disciples of Jesus should be willing to forgive fellow believers who sin against them, but they should also be concerned that offenders realize their sin and turn from it. In each case the believer should go to the offender privately and point out the wrongdoing, so that the person might be spiritually helped. If this fails, two or three others should be called in, firstly to make sure that the offender is in fact guilty and secondly to appeal for reconciliation. If this also fails, the entire community of believers should appeal to the offender. Should there still be no change, believers should treat the offender as if no longer part of their fellowship; though they should also desire the person's repentance and restoration (Matt 18:15-18).
God has given his people the responsibility to deal with such cases, and they must find out God's will and do it. If they are to be confident that their actions carry God's authority, they will not act in haste or out of personal prejudice. They have Jesus' assurance that as they talk and pray about the matter, he will be with them, silently giving his guidance and help (Matt 18:19-20).
Peter asked how many times Jesus' followers should forgive before taking the severe action that Jesus had just outlined. Jesus' reply shows that the severe action was not intended to be an alternative to forgiveness. Believers do not take action against offenders out of spite, but out of a concern for the offenders' spiritual good. Regardless of how many times offenders do them wrong, believers must still forgive them (Matt 18:21-22).
To illustrate the point, Jesus told a story. A king forgave a servant a huge debt, but the servant then refused to forgive a fellow servant a small debt (Matt 18:23-30). When the king heard of his servant's behaviour, he withdrew his forgiveness (Matt 18:31-34). The lesson is that God will not forgive people if they do not forgive others (Matt 18:35; cf. 6:12).
THROUGH SAMARIA TO JUDEA
80. Rejected in Samaria (Luke 9:51-56)
Jesus left Galilee and headed for Jerusalem. He knew that Jerusalem was the place where his work would finish, but first he had much to do in Samaria, Judea and certain areas east of Jordan.
The Samaritans had for centuries been enemies of the Jews, and hated the Jews' passing through their territory on the way to Jerusalem. Jesus wanted to be friendly with them but they did not want his friendship (Luke 9:51-53). In return James and John wanted God to destroy the Samaritans. Their request showed that they still knew little of the immeasurable love that Jesus had for rebellious sinners (Luke 9:54-56).
81. The cost of being a disciple (Matt 8:18-22; Luke 9:57-62)
Three men came to Jesus saying they wanted to be disciples, but they did not realize the sacrifices they would have to make in following Jesus. The first man was told to think seriously about his professed intentions, because following Jesus would bring with it physical hardship and discomfort (Luke 9:57-58). The second was warned that responsibilities towards Jesus must come before ordinary worldly responsibilities. The spiritually dead, whose interests are only in this life, can look after the everyday matters of life; the disciples of Jesus have to attend to the more important business of the kingdom of God (Luke 9:59-60). The third man was warned that Jesus' disciples must give themselves to him completely. There is no place for those whose real interests are elsewhere (Luke 9:61-62).
82. The mission of the seventy (Luke 10:1-24)
Earlier Jesus had sent twelve apostles into the northern areas because the work was more than he could do by himself in the short time available. Now, for a similar reason, he sent a much larger number into the southern regions through which he was travelling (Luke 10:1-2). The instructions Jesus gave to the seventy were similar to those he had given to the twelve (Luke 10:3-12; see also notes on Matt 10:542). Being reminded of the earlier mission in the north, Luke records Jesus' announcement of judgment on certain northern citizens who would not believe (Luke 10:13-16; see notes on Matt 11:20-24).
Luke goes on immediately to record the success of the seventy, though many months probably passed before they returned. Jesus saw this success as a triumph over Satan and a guarantee of his ultimate destruction. But the servants of God should always remember that their greatest cause for praise is not what they have done for God, but what God has done for them (Luke 10:17-20).
Because Jesus is the Son of God, his power in the lives of his humblest disciples gives them a knowledge of things of which the wise in this world know nothing. Through Jesus, believers have a knowledge of God the Father (Luke 10:21-22). Godly people of former ages wanted to know things that have now been revealed to Jesus' disciples, but they were unable to, because in those days the Messiah had not yet come (Luke 10:23-24).
83. Who is my neighbour? (Luke 10:25-37)
A Jewish teacher of the law came to Jesus to test him with a question about eternal life. His question showed that he thought of eternal life as something to be obtained by some special act. Jesus' reply
showed that obtaining eternal life is inseparably linked with the way people live their daily lives. If they do not put God before all things and their neighbour before themselves, they can have no assurance of eternal life (Luke 10:25-28).
The teacher was disappointed with this answer and, in an attempt to excuse his own failings, asked how anyone could know who was or was not his neighbour (Luke 10:29). In reply Jesus told a story in which a traveller was beaten, robbed, and left to die. Two Jews, one a priest and the other a Levite, deliberately passed him by, but a Samaritan stopped and helped him (Luke 10:30-35). Jesus then forced the questioner to answer his own question. The example that he had to follow was not that of the religious purists, but that of the despised foreigner. If a person loves his neighbour as himself, he will act kindly towards anyone that he happens to meet, even enemies (Luke 10:36-37).
84. Jesus in the house of Mary and Martha (Luke 10:38-42)
There must have been much tension in Jesus' heart as he steadily moved closer to the climax of his work. But with his disciples in need of his teaching and people everywhere in need of his help, he had little time for relaxation. Therefore, to get away from the crowd, he stopped for some quiet fellowship at the house of Mary and Martha (Luke 10:38). (Mary and Martha, along with their brother Lazarus, lived in the village of Bethany, just outside Jerusalem; John 11:1,18.)
Martha busied herself preparing a large meal, determined to provide the best possible hospitality for their distinguished guest. Jesus did not want a lavish meal, especially when it was prepared in such a complaining spirit as Martha showed. A simple meal was sufficient, as he was looking only for some quiet fellowship with his friends. Mary understood this, and as a result she benefited from the Lord's instructive conversation (Luke 10:39-42).
IN JERUSALEM FOR JEWISH FESTIVALS
85. Family opposition (John 7:1-13)
At one stage of his ministry Jesus spent time in Jerusalem attending some annual Jewish festivals. The first of these was the Feast of Tabernacles (GNB: Festival of Shelters), when Jews lived in temporary shelters in memory of the time their ancestors dwelt in the wilderness. It also marked the end of the agricultural year, when all the produce of the land had been gathered in and the people rejoiced in thanksgiving to God (Lev 23:33-43; Deut 16:13-15). People usually flocked to Jerusalem for the festival. Jesus' brothers therefore suggested that if he was the Messiah (which they doubted), this was a good opportunity to prove it openly by performing spectacular miracles (John 7:1-5).
Self-seeking people might welcome the chance to prove their claims, but Jesus refused. He would continue to preach God's message faithfully, even if people hated him for it. He would not use the Feast of Tabernacles to show himself as the Messiah, but would await the time appointed by his Father (John 7:6-9). Later, when he did attend the feast, he avoided publicity. He was now well known throughout the country, and attracted interest and comment wherever he went (John 7:10-13).
86. Jesus teaches in the temple (John 7:14-44)
The Feast of Tabernacles lasted a week. After the excitement of the first two or three days had died down, Jesus began to teach in the temple. People were impressed with his teaching, though he taught not to gain honour for himself but to bring glory to God who had sent him. If people loved God and wanted to do his will, they would see that what Jesus taught was the truth of God (John 7:14-18). The Jews accused Jesus of breaking the law, because on a previous occasion he had healed a man on the Sabbath (see John 5:1-16). But, replied Jesus, they themselves did not hesitate to circumcise a child on the Sabbath (John 7:19-24).
People were amazed at Jesus' boldness in so speaking, and even more amazed that he was not arrested and killed. Maybe, some thought, the religious leaders were convinced that he was the Messiah. They soon changed their minds, however, when they remembered that Jesus was from Galilee. They had always believed that no one would know where the Messiah would come from. Jesus pointed out to them that his real place of origin was not Galilee, but heaven. He was sent by God (John 7:25-29).
The words of Jesus caused division among the Jews, with some bitterly opposed to him and others convinced that he was the Messiah. The leaders of the Sanhedrin became concerned that many were believing in Jesus, and they sent temple guards to arrest him. But the temple guards were powerless to do
anything. No one could arrest or kill him until the time appointed by his Father. When that time arrived he would die, rise to life, and return to his Father in heaven. His opponents would not be able to find him, because he would be in a place that they could never reach. Their unbelief excluded them from heaven eternally (John 7:30-34).
Again the Jews misunderstood Jesus' words. They thought that when he said he was going away, he was planning to go preaching among the Gentiles (John 7:35-36).
Jesus brought the feast to a fitting climax by offering to satisfy all who, in their spiritual need, came to him for help. He would work a life-giving change within them. After returning to his Father, he would send the Holy Spirit to dwell within all who believed in him (John 7:37-39). The people's reaction to this teaching was mixed. Some believed, some were confused and some were opposed, but still no one arrested him (John 7:40-44).
87. Argument in the Sanhedrin (John 7:45-53)
The leaders of the Sanhedrin were furious when the temple guards returned without Jesus. The guards said that they could not arrest one who gave such powerful teaching. Angrily the rulers replied that perhaps some of the uneducated masses believed in Jesus, but certainly none of the teachers, leaders, or other well instructed Jews (John 7:45-49).
When Nicodemus, who was a member of the Sanhedrin (cf. John 3:1), suggested that they should at least give Jesus a fair hearing, he was quickly silenced. The Sanhedrin was not interested in finding out the truth, but only in getting rid of Jesus (John 7:50-53).
88. Woman caught in adultery (John 8:1-11)
When Jesus returned to the temple the next day, the scribes and Pharisees brought to him a woman whom they had caught in adultery, and asked him to give a judgment. This was not because they wanted to find out God's will, but because they wanted to trap Jesus and so have an accusation to bring against him. If he did not condemn the woman to death, they could accuse him to the Sanhedrin of defying the law. If he did condemn her to death, they could accuse him to the government of usurping Rome's authority (John 8:1-6a).
Jesus saw their cunning and refused to give a legal judgment. Instead he challenged the woman's accusers to exercise some moral judgment on themselves, with the result that none had the courage to pursue the matter further (John 8:6b-9). It was not Jesus' duty to condemn the woman, for he was neither a witness nor a judge. He was the Saviour of sinners, and having given the woman a practical lesson in truth and purity, he urged her to make a total break with her sinful past (John 8:10-11).
89. The light of the world (John 8:12-20)
In response to Jesus' statement that he was the light of the world, the Pharisees argued that he had no right to testify on his own behalf. In their view he had no supporting witnesses (John 8:12-13). Jesus replied that he did have the right to bear witness to himself, because he came from God and was united with God. God was his supporting witness, and that should have been sufficient (John 8:14).
The Jews were wrong in their judgments against Jesus, because they judged in a totally human way. The time for Jesus to act as the world's judge had not yet come, but even if he carried out such work immediately, his judgment would be true, again because of the unity between the Father and the Son (John 8:15-16). If the Jews insisted on having two witnesses as the law required, they had them in the Father and the Son. The two were in agreement, and therefore the Jews had to accept their testimony (John 8:17-18). The reason that Jesus' opponents failed to grasp what he was saying was that they did not know God (John 8:19-20).
90. Belief and unbelief (John 8:21-30)
Because the Jews could never get their minds above earthly things, they could never accept Jesus' claim that he came from God. By rejecting him they lost all chance of having their sins forgiven. They would die in their sins and thereby be excluded from heaven, the place to which Jesus would return after his death and resurrection (John 8:21-26).
Most of the people still did not understand how Jesus could be the Son of God, but one day in the near future they would have clear proof. They would see Jesus die on the cross, but then, by the power of
God, rise from the dead. This would be an unmistakable demonstration of the unity between the Father and the Son (John 8:27-29). Some who heard Jesus speak did not wait for the events he spoke of, but put their faith in him immediately (John 8:30).
91. True freedom; true sonship (John 8:31-59)
Jesus used an illustration from slavery to show the people how he could help them in their need. They all knew that slaves could not free themselves. The only person who could free them was the owner of the house in which the slave worked, or the owner's son, acting on his father's authority. The Jews were slaves, in bondage to sin and unable to free themselves. The only one who could free them was God, acting through his Son Jesus. They would find their true freedom through faith in Jesus and continual obedience to his teaching. Again the Jews did not understand the spiritual truth Jesus was illustrating. Thinking only of ordinary earthly life, they argued that they had never been slaves of any nation. They had the freedom of sons, Abraham's sons (John 8:31-36).
To explain further, Jesus told his Jewish hearers that spiritually they were not sons of Abraham at all, but sons of the devil. They were trying to kill Jesus, and murder was a characteristic inherited from their spiritual father the devil, not from their earthly father Abraham (John 8:37-40).
Beginning at last to see that Jesus was applying the illustration to their relationship with God, the Jews argued with him accordingly, but again they missed his meaning. They thought, perhaps, that he was accusing them of being like the Samaritans, who were of mixed blood and mixed religion. They assured him that they were pure sons of Abraham nationally and pure sons of God spiritually (John 8:41). Jesus responded that if God was their Father they would welcome his Son as their Messiah, not try to kill him. They would believe his teaching, not dispute it. Truly, their father was not God, but the devil (John 8:4247).
The Jews gave further proof that God was not their Father when they insulted his Son and so guaranteed God's judgment upon them. The Son is not concerned with gaining honour for himself. His chief concerns are to give honour to the Father on the one hand, and life to believers on the other (John 8:48-51). The Jews objected that Jesus was boasting to be greater than Abraham. Jesus replied that he was not boasting but merely telling the truth: he was united with God (John 8:52-55).
As for Abraham, he himself acknowledged Jesus to be greater by rejoicing when he foresaw the coming of the Messiah. The Jews objected that Jesus could not know Abraham's thoughts, because Abraham had died hundreds of years before Jesus was born. They were angered more when Jesus said that he existed even before Abraham. Jesus is the eternal God. The Jews considered such a claim to be blasphemy and immediately but unsuccessfully tried to kill him (John 8:56-59).
92. Dispute concerning a blind man (John 9:1-41)
Some Jews believed that diseases and physical disabilities were the result of either a person's own sins or the sins of the person's parents. When Jesus met a blind man, his disciples asked him which was the most likely cause of the man's blindness (John 9:1-2).
Jesus was not interested in discussing theoretical questions just to satisfy people's curiosity. He was more concerned with healing the man, and in this way he would bring glory to God. His time in the world was limited, and that meant he should use every opportunity to do the work that his Father sent him to do (John 9:3-5). He therefore healed the man, and immediately there was much interest among the local people. They could scarcely believe what had happened (John 9:6-12).
The healing had taken place on the Sabbath day. In the eyes of the Pharisees, Jesus had broken the Sabbath laws and therefore he was a sinner. In the eyes of others, including the man himself, Jesus had healed a person born blind, and therefore he must have come from God (John 9:13-17). Rather than accept the fact that a miracle had occurred, the Pharisees tried to argue that the man had not been blind in the first place. The man's parents confirmed that he had been born blind, but they would not talk about the healing because of their fear of the Jewish leaders (John 9:18-23).
Despite the pressure that the Pharisees put on the man, he refused to change his story or condemn Jesus. He mocked the Pharisees for their persistent questioning, asking if they too wanted to become Jesus' disciples (John 9:24-27). The more the man argued with them, the angrier the Pharisees became. They had no answer to his simple step by step reasoning, so attacked him with abusive language and then threw him out of the synagogue (John 9:28-34).
Jesus found the man and made known to him that the one who healed him was indeed the Saviour sent by God. The man's faith was strengthened and in humble gratitude he worshipped (John 9:35-38).
The way people responded to Jesus showed their true spiritual condition. Some called themselves teachers and thought they possessed religious insight, but in fact they were spiritually blind. Others knew they were blind and in the darkness of sin, but when they turned to Jesus they saw the light of God. There could be some excuse for those who were blind through ignorance, but there could be only condemnation for those who claimed to have knowledge but deliberately rejected the plain evidence before them (John 9:39-41).
93. The good shepherd (John 10:1-21)
In the story of the good shepherd, Jesus was continuing the teaching he had begun after healing the blind man. Among his hearers were the Pharisees (see John 9:40), but they could not see that he was contrasting their treatment of the blind man with his. They acted like thieves and robbers, but Jesus acted like a good shepherd. As a result the man rejected the leadership of the Pharisees, but he clearly recognized Jesus as the shepherd-saviour and gladly followed him (John 10:1-6).
To explain further, Jesus likened himself to a door, by which people could come to God and so find life, freedom, protection and provision. But the Jewish leaders, instead of leading people to God, exploited and oppressed them (John 10:7-10).
Jesus was the true shepherd and spiritual leader of the people, but the scribes and Pharisees fought against him, setting themselves up as leaders. By teaching human traditions instead of God's commandments, they enslaved the Jewish people and strengthened their own power. Like thieves they robbed the flock, like wolves they destroyed it, and like hired labourers they worked for their own profit without any real concern for the flock. By contrast, Jesus sacrificed everything for his flock, even being prepared to die for it so that his sheep might be saved (John 10:11-13).
The flock of Jesus consists not merely of those in the sheepfold of Israel, but includes people of all nations and languages. They are drawn together as one flock under the shepherd Jesus. The understanding between the shepherd and the sheep is the same as the understanding between the Father and the Son (John 10:14-16). The basis of the relationship between Jesus and his flock is his death and resurrection. He has complete authority over life and death, and his enemies are powerless to take his life from him. Yet he willingly lays down that life so that he might save his people (John 10:17-18; cf. Acts 20:28).
Those who heard Jesus responded in strikingly different ways. Some said he was mad, but others accepted his words as being consistent with his work in healing the blind man. The opposite reactions that people had to Jesus determined their opposite destinies (John 10:19-21; cf. 9:39).
94. At the Feast of Dedication (John 10:22-42)
The Feast of Dedication commemorated the rededication of the temple in 165 BC after the defeat of Antiochus Epiphanes (see 'The New Testament World'). It was held about two months after the Feast of Tabernacles (cf. John 7:2) and was the Jews' only winter festival (cf. John 10:22).
Many Jews felt it was time Jesus made a clear public statement that he was the Messiah. Jesus replied that his works were a clear enough statement, but most of the Jews refused to recognize them (John 10:22-26). Some, however, accepted him and followed him, and these were his true people. They had eternal life, and their eternal security was guaranteed by both Jesus and his heavenly Father, with whom he was inseparably united (John 10:27-30).
The Jews again burst into anger, claiming that Jesus was calling himself God. Jesus replied that in one Old Testament passage even Israel's rulers were called 'gods', because of the God-given authority they exercised. How much more should the one who was united with the heavenly Father call himself God (John 10:31-36). But Jesus did not want the Jews to excuse their unbelief by arguing about words. The works that Jesus did were sufficient proof of his divine origin (John 10:37-38).
Once more the Jews tried to seize Jesus, but he escaped and left Jerusalem. This time he went across Jordan into Perea, where the people's ready belief was in sharp contrast to the hardness of the people in Jerusalem (John 10:39-42).
AROUND THE JORDAN VALLEY
95. Jesus accuses Pharisees and scribes (Luke 11:37-54)
The Pharisees thought that religion consisted of keeping ceremonial laws. Yet their hearts were full of wicked plans to advance themselves while at the same time they oppressed others. They took great care in washing their hands and cleaning cups and plates, but made no effort to clean the evil out of their hearts (Luke 11:37-41).
In calculating the amount of their offerings to God, the Pharisees were very strict in measuring exactly one tenth of their garden produce, even counting the seeds and stalks. But this was of no value if they did not practise love, mercy and justice towards their fellows (Luke 11:42). They were proud and vain, always looking for people's praise, but in God's sight they were as unclean as graves full of decaying bodies. And just as graves spread their uncleanness to people who touched them, so the Pharisees spread their uncleanness to all who came in contact with them (Luke 11:43-44).
The scribes felt insulted when they heard Jesus speak against the Pharisees like this, because they were the professional teachers who laid down the laws that the Pharisees followed. Jesus saw this as all the more reason to condemn them, because they burdened others with laws that they were unable to keep themselves (Luke 11:45-46). They honoured dead prophets with lavish tombs, but persecuted living prophets who brought them God's message. Some they killed, as their ancestors had done in Old Testament times. They shared in the violence of their ancestors, and would suffer accordingly (Luke 11:47-51).
Because the scribes' detailed interpretations of Scripture were difficult to understand, they had, in effect, shut people off from God's Word. They were skilful in twisting the meaning of words, and used this ability constantly to try to trick Jesus into saying something whereby they could find fault with him (Luke 11:52-54).
96. Be prepared at all times (Luke 12:35-53)
The followers of Jesus must always be ready for whatever circumstances they meet. They are likened to household servants waiting for their master to return home after a feast. Whether the master arrives home earlier or later than expected, he will be pleased if the servants are ready and waiting for him. Though they have merely done their duty, he may give them an unexpected reward by serving them a meal (Luke 12:35-38).
Another illustration of readiness concerns a householder who secures his house against burglary. Since he does not know when a burglar is likely to break in, he keeps the house secure constantly (Luke 12:39). Jesus used both illustrations to remind his followers to be ready always for 'the coming of the Son of man', whether in the coming crisis in Jerusalem or in the final crisis at the end of the age (Luke 12:40).
When Peter asked if the parable applied only to the apostles or to people in general, Jesus gave no direct answer but told another parable (Luke 12:41). The master of a household appointed one of his servants to the position of manager over all the other servants while he went away on a trip. He gave the manager-servant instructions concerning the running of the household, but when the master was away longer than expected, the man thought he could do as he liked. Suddenly the master returned and, on discovering what had happened, dealt severely with the manager-servant (Luke 12:42-46). All the servants guilty of wrongdoing were punished, but the one who had more detailed knowledge of his master's will was punished more severely. Everyone is accountable to God, but God expects more of those who know more (Luke 12:47-48).
Jesus gave one more warning about the need to be prepared for the crisis ahead. He felt a mounting tension as he saw that the cross would mean fiery judgment for some, a baptism of suffering for himself, and conflict for those who are opposed by hostile relatives because of their loyalty to him (Luke 12:4953).
97. Warning to the Jewish nation (Luke 13:1-9)
Two recent tragedies were fresh in the minds of the Jewish people. One was caused by Pilate, the Roman governor of Judea, when he killed a number of Galilean Jews while they were offering sacrifices at the temple in Jerusalem. The other was caused by the collapse of a tower that killed a number of Jerusalem citizens. Some Jews thought that because the victims of these tragedies met such terrible
deaths, they must have been worse sinners than others. Jesus pointed out that this was not so. In fact, the rest of the Jews would suffer a far worse fate if they did not repent and accept the Messiah (Luke 13:1-5).
Israel had been unfaithful and worthless to God, like a fig tree that never produced fruit. God had been patient, but now he was giving the nation one last chance to repent and accept the Messiah. If the people persisted in their stubbornness, judgment would fall upon them (Luke 13:6-9).
98. A woman healed in the synagogue (Luke 13:10-17)
While Jesus was preaching in a Sabbath day service in the synagogue, he saw a woman in the audience who was obviously distressed because of a crippling disease. In his mercy he healed her (Luke 13:10-13). The ruler of the synagogue was angry because Jesus healed on the Sabbath, and told the people not to come for healing on the Sabbath in future. Jesus showed up the hypocrisy of the man, and those who supported him, by reminding them that they fed their cattle on the Sabbath. Surely, then, he could heal a crippled woman (Luke 13:14-17).
99. The first shall be last (Luke 13:22-35)
As Jesus moved through the towns of the Jordan Valley, he stressed that people should believe in him without delay, because they would not have the opportunity to hear from him again. Many were concerned with theoretical questions about who would or would not be saved. Jesus explained that people individually should first be sure of their own salvation, because on the judgment day many who thought they were in God's kingdom would find themselves left outside (Luke 13:22-24).
Some Jews boasted that they would enter the kingdom of God because they were descendants of Abraham; others, because they had eaten with Jesus or heard him preach in their towns. All alike would find themselves condemned to hell if they did not turn from their sins. Their places in the kingdom would be taken by the Gentiles, whom they despised (Luke 13:25-30).
Certain Pharisees tried to frighten Jesus with a threat from Herod, through whose territory Jesus was travelling. Jesus knew that Herod wanted him out of the way, but he replied that he would continue his work until he finished it in Jerusalem (Luke 13:31-33). The city that Jesus loved, in finally rejecting him, would guarantee its own punishment. The nation was spiritually desolate, and once the Romans had finished with it (in AD 70), it would be physically desolate. There would be no blessing for the Jews until they repented and acknowledged Jesus as their Messiah (Luke 13:34-35).
100. In the house of a Pharisee (Luke 14:1-24)
When Jesus visited the house of a prominent Pharisee on the Sabbath day, his critics were waiting to see if he would heal a sick man who was there. When Jesus asked them if healing on the Sabbath was lawful, they refused to answer. Jesus again pointed out the hypocrisy of those who would care for animals on the Sabbath but not for people (Luke 14:1-6).
As mealtime approached, Jesus noticed some guests choosing the places of honour at the table. He warned that those who seek status or prestige are in danger of being humiliated. God exalts only those who willingly take the lowest place (Luke 14:7-11). Jesus had a similar warning for the host. His reason for doing good should not be to win favour with people who can be of use to him. Rather he should do good out of genuine love, not expecting anything in return (Luke 14:12-14).
One of the guests, hearing Jesus' illustrations about feasting, tried to impress him with a comment concerning the coming great feast in the kingdom of God (Luke 14:15). In reply Jesus told a parable designed to make the man, and the other guests, realize that many who thought themselves assured of a place in the kingdom were going to miss out.
Jesus likened the kingdom to a feast to which many were invited, but for various reasons they all refused. This was how most of the Jews treated Jesus' invitation. They felt they were good enough already and did not need to repent (Luke 14:16-20). Consequently, the religiously respectable people were left out of the kingdom, but outcasts such as beggars, tax collectors and prostitutes were included. Even Gentiles from far off places accepted the invitation that the Jews refused (Luke 14:21-24).
101. More about discipleship (Luke 14:25-35)
The crowds that followed Jesus thought he was on the way to a throne. Jesus told them he was on the way to a cross. If they wanted to follow him they had to understand what his kingdom was like and what
his followers could expect. They had to love him above everything else, and had to be prepared for selfsacrifice and even death (Luke 14:25-27).
Like a farmer building a tower or a king going to war, the person wanting to be a disciple of Jesus had first to consider what it would cost and what it would involve (Luke 14:28-32). If people were not prepared to give everything for the sake of Jesus, their lives could be of no use to him. They would be as useless as salt that had no saltiness (Luke 14:33-35).
102. Lost sheep; lost coin; lost son (Luke 15:1-32)
Jesus told these three short stories to answer the scribes and Pharisees, who had complained that he mixed with tax collectors and other low class people. The more respectable Jews considered such people unworthy of God's blessings. They were angry that Jesus showed interest in them and that many of them responded to his message (Luke 15:1-2).
The stories of the lost sheep and the lost coin show that God does more than welcome sinners; he actually goes looking for them. And when they repent, he rejoices. The Pharisees, however, did not consider themselves sinners. Therefore, they could not repent and so they brought no pleasure to God (Luke 15:3-10).
In the story of the lost son there is again a contrast between those who considered they had done everything right and needed no repentance (the elder brother) and those who were obviously sinners but who knew it (the younger brother) (Luke 15:11-19). There is also a contrast between the pardoning love of God (the father who welcomes the rebel home) and the cold and merciless attitude of the Pharisees (the older brother who was angry because of the welcome the rebel received) (Luke 15:20-30).
Because the Pharisees knew God's law, they had an advantage over the tax collectors, but because they were self-righteous they never saw themselves as 'dead' or 'lost'. They therefore never came to God in repentance. As a result they were left out of the kingdom, but sinners entered it (Luke 15:31-32).
103. The shrewd manager (Luke 16:1-17)
This story was told not to the Pharisees but to the disciples of Jesus. It concerned a shrewd businessman whom the owner of a business appointed as manager. In this business, dealings were made by exchange of goods rather than payment of money, a practice that enabled the manager to cheat the owner. When the owner found out, he decided to dismiss him (Luke 16:1-2).
The manager then thought of a plan to ensure help from his business friends after his dismissal, as he did not want to become a beggar or a labourer. He therefore reduced the amounts that his business friends owed, so that they could pay their debts quickly. More importantly, they would feel obliged to return some favour to the manager after he had lost his job. The owner, being something of a scoundrel himself, appreciated such cunning (Luke 16:3-8).
Such, said Jesus, is the way of the world. If Christians had the diligence and foresight in spiritual matters that others have in worldly matters, they would be better people and enjoy a more lasting reward. If they used their material possessions to help others, they would gain true friends now and lasting prosperity in the life to come (Luke 16:9).
God's people should realize that they are answerable to him for the way they use their goods and money. In God's sight they are not owners of these things but managers. If they are generous in using what God has entrusted to them, God will reward them with permanent riches. If they are selfish, there will be no reward (Luke 16:10-12). They have become slaves to money and therefore they are disloyal to God (Luke 16:13).
The Pharisees considered wealth to be a reward for keeping the law, and they sneered at Jesus' teaching. Jesus replied that God was not impressed with their show of righteousness, for he saw their pride-filled hearts. They did not realize that the old era of the law had passed and the kingdom announced by John had arrived. The only ones who understand the real meaning of the law are those in the kingdom. The godly are therefore zealous to enter it (Luke 16:14-17).
104. The rich man and Lazarus (Luke 16:19-31)
To illustrate the truth he had just been teaching, Jesus told the story of an unnamed rich man and a beggar named Lazarus. The rich man pictured those who lived to please themselves and felt no need of
God; the beggar pictured those who were helpless and depended entirely upon God's mercy. In their existence after death, the beggar sat beside Abraham in the heavenly feast, resting his body, as it were, against Abraham, but the rich man was in great pain in hades, awaiting final punishment (Luke 16:19-24).
The rich man had been so concerned with building his wealth and enjoying it that he had forgotten God and no longer noticed the needs of others. After death he saw where his selfishness had led him, but by then it was too late to change. His determination to live for himself was his own decision, and that decision excluded him from heaven (Luke 16:25-26).
Being concerned about his brothers who were still alive, the rich man wanted Lazarus to go and warn them. But even the miracle of someone rising from death would not cause such people to give up their selfish ways. They had the message of salvation in the Scriptures, but if they rejected that, nothing else could save them (Luke 16:27-31).
105. Duty, faith and gratitude (Luke 17:1-19)
Whether in relation to money (as illustrated in the previous stories) or any other matter likely to cause temptation, Jesus' followers must not cause young believers to sin (Luke 17:1-2). They must try to correct those who do wrong to them, but at the same time forgive them, no matter how many times the offence is repeated (Luke 17:3-4). Concerning faith, they should remember that God is not concerned with how much they have, but with whether they have truly placed it in him (Luke 17:5-6).
Those who serve Jesus should not feel proud of themselves, as if their master has an obligation to give them a special reward. Their good works are their duty, and no matter how hard they work, they still owe God more (Luke 17:7-10).
Many become so used to receiving God's blessings that they forget to thank him in return. Others, who have not previously known God, may display true gratitude the first time they become aware of God's goodness to them. This was demonstrated on an occasion when Jesus healed ten lepers. He then sent them to the priest as the Jewish law required, but none of the Jews in the group returned to give him thanks. The only one who thanked him was a foreigner (Luke 17:11-19).
106. Coming of the kingdom (Luke 17:20-37)
The Pharisees were looking for visible signs so that they could work out when the Messiah's kingdom would begin. Jesus told them that since he was the Messiah and was living among them, the Messiah's kingdom had already begun (Luke 17:20-21; cf. Matt 16:1-4).
Turning to his disciples, Jesus added that one day he would be taken from them. In their longing for him to return they were not to be led astray by rumours and false prophecies. His coming would be visible and unmistakable (Luke 17:22-25).
As in the days of Noah and of Lot, people will be carrying out their everyday duties when the divine judgment will suddenly fall (Luke 17:26-30). It will then be too late for people to do anything to save themselves. There will be an irreversible separation between those who have lived for themselves and those who have put God's interests first (Luke 17:31-36). God's great intervention in human affairs will affect people worldwide. Wherever there is sin, there the divine judgment will fall (Luke 17:37).
107. Two parables about prayer (Luke 18:1-14)
Because there may be an apparent delay before his return, Jesus told a parable to encourage his disciples. They may suffer injustice from opponents of the gospel, but they must persevere in prayer, confident that God will hear them (Luke 18:1). If an ungodly judge will give a just judgment to a helpless widow solely to be rid of her ceaseless pleading, how much more will the holy God answer the cries of his persecuted people. The world may be unbelieving, but the disciples of Jesus must maintain their faith to the end (Luke 18:2-8).
In the second story Jesus rebuked those law-abiding people who thought their behaviour made them and their prayers acceptable with God. The Pharisee recounted his good deeds, and expected God to be pleased with him. He despised the tax collector, and was sure that God did too (Luke 18:9-12). But the tax collector made no attempt to impress God. He simply confessed himself a sinner and asked God for mercy. God accepted the man who humbly repented, but rejected the one who boasted of his virtue (Luke 18:13-14).
108. Questions about divorce (Matt 19:1-12; Mark 10:1-12; Luke 16:18)
Again the Pharisees tried to trap Jesus into saying something that would give them grounds to accuse him of error. This time they chose the subject of divorce, where different viewpoints among Jewish teachers often caused arguments. Jesus referred them back to God's original standard, which was that a man and a woman live together, independent of parents, in a permanent union (Matt 19:1-6). Moses set out laws to limit divorce and introduce some order into a very disorderly community. He permitted divorce not because he approved of it, but because people had created problems through their disobedience. Under normal circumstances divorce should not be allowed at all, though there may be an exception in the case of adultery (Matt 19:7-9; cf. 5:31-32).
The disciples thought that if a man had to be bound to his wife in such a way, maybe it would be safer not to marry. Jesus replied that marriage was the normal pattern for adult life, though not necessarily the pattern for everyone. Some may choose not to marry, possibly because of physical defects or possibly because they want to serve God without the hindrances that may be created by family responsibilities (Matt 19:10-12).
109. Jesus blesses the children (Mt 19:13-15; Mark 10:13-16; Luke 18:15-17)
Many people thought that they could gain entrance into the kingdom of God through their own efforts. Jesus referred to the children gathered around him to illustrate that this was not so (Mark 10:1314). People must realize that in relation to entering his kingdom they are as helpless and dependent as children. There is no room in his kingdom for those who hold high opinions of themselves, or who think they will gain eternal life through their wisdom or good works (Mark 10:15-16).
110. The rich young man (Matt 19:16-30; Mark 10:17-31; Luke 18:18-30)
A wealthy young man came to Jesus and asked what special deeds he should do to gain eternal life. Jesus responded that there was no need to ask him, because God had already told him in the Ten Commandments what he should do (Matt 19:16-19). The man boasted that he had kept most of the commandments, but Jesus saw that at least he had failed in the last, which said 'Do not covet'. While people around him were suffering from hunger and poverty, he was building up wealth. His desire for comfort and prosperity prevented him from giving himself to God, and so prevented him from receiving eternal life. If he wanted eternal life, he would have to get rid of the things that stood in its way (Matt 19:20-22).
Wealth makes people independent of others, and for this reason the rich often find it difficult to acknowledge that they are not independent of God. Their wealth makes them no better in God's sight than anyone else. As a result few of the rich enter the kingdom of God. Actually, no one at all could enter that kingdom apart from the work of God. By his grace he accepts those who humble themselves before him (Matt 19:23-26).
Nevertheless, those who make sacrifices for the sake of Jesus will find that what they receive in eternity is incomparably greater than anything they may have lost in the present world. They may have to sacrifice wealth, status, family or friends, but in the age to come they will reign with Christ (Matt 19:2730).
111. Workers in the vineyard (Matt 20:1-16)
Jesus' purpose in telling this story was to illustrate what he had just said concerning God's unexpected gift to those who at present appear to be disadvantaged (see Matt 19:30). He was not setting out rules for wages and employment, but giving an illustration of God's grace. The sovereign God takes pity on a needy world, and generously gives his salvation to all who accept his offer.
At the beginning of the day, a landowner hired people to work in his vineyard for an agreed wage (Matt 20:1-2). At several stages through the day he hired additional workers, then at the end of the day paid them their wages (Matt 20:3-8).
When those who had worked all day found that the landowner paid the same amount to the latecomers as he paid to them, they complained. The landowner reminded them that he had paid them the amount they had agreed to, and if he paid others the same amount, that was his concern. The discontent arose not because of any injustice in the landowner, but because of jealousy in the all-day workers (Matt 20:9-15).
The blessings of the kingdom are the same for all who enter, whether Jews who had worshipped God for centuries, or Gentiles who had just been saved from heathenism; whether scribes who had studied God's law for many years, or tax collectors who had just repented; whether those who had served God for a lifetime, or those converted in old age. But whereas the most unlikely people entered the kingdom, those for whom it had been prepared were excluded (Matt 20:16).
112. The request of James and John (Matt 20:17-28; Mark 10:32-45; Luke 18:31-34)
As Jesus journeyed towards Jerusalem, he again spoke of his coming death and resurrection, but again his disciples misunderstood. They were still thinking mainly of an earthly kingdom of political power (Matt 20:17-19; Mark 10:32-34).
James and John therefore came to Jesus with a request that they might have the top positions in the kingdom (Matt 20:20-21; Mark 10:35-37). Jesus, by using the words 'cup' and 'baptism' as symbols of his suffering and death, showed them that he had to suffer and die before he could enjoy the triumph and glory of his kingdom. They still did not understand, and boldly stated that they were prepared to suffer with him. Jesus replied that they would indeed suffer for his sake (cf. Acts 12:2; Rev 1:9), but their position in the kingdom was dependent on the Father alone. And he showed no favouritism (Matt 20:2223; Mark 10:38-40).
In wanting to be ahead of the other apostles, James and John probably had Peter particularly in mind, but all the other apostles were angry when they discovered what had happened. Jesus then repeated and expanded teaching he had given earlier about the difference between worldly and spiritual greatness (cf. Mark 9:33-35). In the kingdoms of the world people compete with each other to achieve power, but in the kingdom of God true greatness comes from humble and willing service. The perfect example is Jesus himself, who at that time was about to lay down his life so that people in bondage to sin might be set free (Matt 20:24-28; Mark 10:41-45).
113. Blind men near Jericho (Matt 20:29-34; Mark 10:46-52; Luke 18:35-43)
It seems that Jesus healed several blind beggars as he passed through Jericho (Matt 20:29-30; Mark 10:46; Luke 18:35). The men were determined to attract the attention of Jesus and called out loudly, addressing him by his messianic title, son of David. Jesus called the men to him, and although he clearly saw their need, he asked them what they wanted. He wanted them to declare their faith boldly, and thereby strengthen it. In response to their expression of faith, Jesus healed them (Matt 20:31-34; Mark 10:47-52).
114. Jesus and Zacchaeus (Luke 19:1-10)
Zacchaeus was the chief tax collector of Jericho and was wealthy. He wanted to see Jesus, and Jesus wanted to talk to him. So Jesus went to his house, much to the disapproval of the local citizens (Luke 19:1-7).
The outcome of Jesus' visit was that Zacchaeus repented and believed in Jesus. To show that his repentance was genuine, Zacchaeus repaid (with generous interest) those he had cheated and gave freely even to those he had not cheated (Luke 19:8). Being a tax collector, he was despised by his fellow Jews as one not worthy to be called a 'son of Abraham'. But that was no reason for him to be cut off from salvation. On the contrary, sinners such as this were the people that Jesus came to save. And once Zacchaeus was saved, he was a true 'son of Abraham', a genuine believer (Luke 19:9-10).
115. Parable of the pounds (Luke 19:11-27)
As Jesus drew nearer to Jerusalem, those with him became excited, thinking he was about to establish a world-conquering kingdom. Jesus corrected their misunderstanding by telling them a parable (Luke 19:11). He was like a man who was entitled to a kingdom, but who had first to go to the seat of power in a distant country to have his kingdom confirmed, after which he would return to claim it. Before he left for the distant country, he gave an equal amount of money to each of ten trusted servants, who were to use it to promote their master's interests during his absence. The meaning was that Jesus would soon leave the world, but he gave to each of his servants the task of living for him in such a way that his kingdom would continue to grow (Luke 19:12-13).
The citizens in the parable did not want the new king, and in like manner the Jews did not want Jesus (Luke 19:14). But the loyal servants (the followers of Jesus) continued to work for their master. When he
returned he examined their work and rewarded each according to his diligence. If the servant used his master's money profitably he was rewarded; if he was lazy he suffered loss. The master did not expect all the servants to be equally successful, but he accepted no excuses for laziness (Luke 19:15-25).
For the followers of Jesus the lesson is that those who work diligently find that their ability increases, and so they are given more responsibility. Those who are lazy find that they lose whatever ability they have, and cannot be trusted with any further responsibility (Luke 19:26). For those who reject Jesus the lesson is that they will suffer a terrible judgment (Luke 19:27).
BACK TO JUDEA
116. Resurrection of Lazarus (John 11:1-44)
While Jesus was still in the region between the Jordan and Jerusalem, he heard that his friend Lazarus, who lived in Bethany, was seriously ill. Jesus did not hurry to Bethany, because he knew that Lazarus was already dead. By raising him to life, Jesus would give unmistakable evidence of his unity with the Father (John 11:1-6).
After waiting two days, Jesus decided to set out for Bethany. The disciples tried to stop him, fearing that the Jews of that area would try to kill him. Jesus assured them that the time for his death had not yet come. He would travel safely as a person walking in broad daylight. Because he walked in God's light, he would be unharmed by the evil powers of darkness (John 11:7-10). His raising of Lazarus would show his power over death and so strengthen the disciples' faith. Such words of assurance gave the disciples courage to go with him in spite of the dangers (John 11:11-16).
A distressed Martha met Jesus along the way. She believed that although, humanly speaking, it was too late to do anything for her dead brother, Jesus may yet be able to call upon his Father's power and bring Lazarus back to life (John 11:17-22).
It was small comfort to Martha to know that Lazarus would be raised to life at the resurrection of the just. Jesus enlightened her by saying that he is the resurrection and the life. Here and now, in this life, those who are spiritually dead because of sin may have eternal life through him. They will go on living and enjoying this life even though their physical bodies may die (John 11:23-26). Martha fully believed all that Jesus was saying, and added her confident confession that he was the Messiah, the Son of God and the Saviour of the world (John 11:27). She then hurried home and brought Mary to meet him (John 11:2832).
Jesus' statement about eternal life (v. 26) did not mean that physical death was of no concern to him. He saw it as an enemy that had to be destroyed, for it was a weapon of Satan, who had the power of death (cf. 1 Cor 15:26; Heb 2:14-15). When he saw how Satan used this weapon to fill his beloved friends with grief, he was filled with sorrow and anger (John 11:33-37).
Determined to win a victory over Satan, Jesus went to the tomb. Before raising Lazarus to life, he thanked God publicly (so that those standing by could hear) for always hearing his prayers. The Father and the Son were united in power and purpose (John 11:38-42). Jesus then called out in a loud voice (again for the benefit of those standing by) and Lazarus miraculously was raised to life (John 11:43-44).
117. Jews plot to kill Jesus (John 11:45-57)
As a result of his miraculous works, Jesus was becoming more famous every day. The Sanhedrin feared that the nation might accept him as the leader of a messianic uprising against Rome, which would lead to Rome's intervention. The outcome could be the loss of the Jews' religious privileges and even the destruction of their temple (John 11:45-48).
Caiaphas, who was high priest and president of the Sanhedrin, suggested they get rid of Jesus and so remove the possibility of Rome's intervention. Jesus should die so that the nation might be saved. These words had a meaning that Caiaphas never intended, as if they were a prophecy of the outcome of Jesus' death; for his death saves not only the Jewish people, but people of every nation who believe in him (John 11:49-52).
While the Jewish leaders plotted his death, Jesus took his disciples to a quiet place away from the crowd (John 11:53-54). Back in Jerusalem people from the country began to arrive in preparation for the coming Passover Festival. Many were uneasy as they thought about what might happen if Jesus came to the city for the festival (John 11:55-57).
118. Jesus returns to Bethany (John 12:1-11)
Before going on to Jerusalem, Jesus returned to Bethany, where Mary, Martha and Lazarus lived. Mary, believing this was probably the last time Jesus would be with them, showed her devotion by washing his feet with expensive perfume (John 12:1-4). Judas objected that the use of expensive perfume in this way was a waste of money. In answer Jesus told his disciples that he would be with them only a little longer, then would be crucified. He saw Mary's act as a symbolic anointing of his body in preparation for burial (John 12:5-8).
Once it became known that Jesus was in the house, a crowd gathered. Some were just curious sightseers, but many became genuine believers. The Jewish leaders were right in thinking that the raising of Lazarus would attract a following for Jesus. They therefore became more determined to kill him and decided to kill Lazarus as well (John 12:9-11).
FINAL TEACHING IN JERUSALEM
119. The triumphal entry (Mt 21:1-11; Mk 11:1-11; Lk 19:28-44; Jn 12:12-19)
The time had now come for Jesus to challenge his opponents openly by a clear public demonstration that he was Israel's Messiah. The Jewish leaders wanted to arrest him, but when told of his whereabouts they feared to take action. They were unsure of the extent of Jesus' popular support (cf. John 11:57; 12:911).
To make sure that nothing stopped him from making a bold public entry into Jerusalem, Jesus had made a secret arrangement with some unnamed villagers who would provide the donkey that he would ride. By using a pre-arranged password, two of his disciples collected the donkey and brought it to him (Matt 21:1-3; Luke 19:28-34).
As the messianic king, the son of David, Jesus then entered his royal city of Zion. He came not riding a horse as a conquering warlord, but sitting on a donkey as a king of peace, as the Scriptures foretold (see Zech 9:9). People who were in Jerusalem for the Passover, along with local residents, welcomed him as the Messiah. They may not have understood the nature of his messiahship, but they were enthusiastic in their acceptance of him (Matt 21:4-11; Luke 19:35-38; John 12:12-16. (The word 'Hosanna', meaning 'Save us, O Lord', came from two Hebrew words found in Psalm 118, where Israel's victorious king was welcomed with the words, 'Blessed is he who comes in the name of the Lord'; Ps 118:25-26. By New Testament times the two expressions, used together, had become a declaration of praise to God for the promised Messiah.)
The Pharisees were annoyed at the welcome Jesus received and unsuccessfully tried to persuade him to silence the people (Luke 19:39-40). As the news of Jesus' raising of Lazarus spread, more and more people flocked to see him. The thing the Pharisees most feared was happening before their eyes (John 12:17-19).
Jesus, however, was not deceived by this enthusiastic welcome. He knew that when people properly understood the nature of his messiahship, they would turn against him. The nation as a whole would reject him, and in the judgment to follow, Jerusalem would be destroyed (Luke 19:41-44). The significance of Jesus' entry into Jerusalem was not political but spiritual, and therefore he went not to the palace but to the temple. He took note of what was happening there, then returned with his disciples to Bethany, where they spent the night (Mark 11:11).
120. Jesus cleanses the temple (Matt 21:12-17; Mark 11:15-19; Luke 19:45-48)
At the beginning of his public ministry Jesus had cleansed the temple (see John 2:13-25), but old practices had returned. Now that he had come to his messianic city he cleansed it again. By his action he showed God's judgment on those who had forgotten the real purpose of religious exercises and used them chiefly to make money (Matt 21:12-13).
God was more pleased with Jesus' action in healing the blind and the crippled than with all the religious activity of the Jews. Even the children saw the worth of Jesus' action and shouted their praises accordingly. The temple authorities were angered at such behaviour by the children in the temple, but Jesus responded that the children clearly saw what the religious leaders could not, namely, that Jesus was the Messiah (Matt 21:14-16). Again, at the end of the day Jesus returned to Bethany (Matt 21:17).
121. Jesus curses the fig tree (Matt 21:18-22; Mark 11:12-14,20-26)
In the morning, as Jesus and his disciples walked from Bethany back to Jerusalem, they passed a fig tree that Jesus saw as symbolic of the Jewish nation. He went to the fig tree looking for fruit but found none. Similarly he came to the Jewish nation looking for spiritual fruit, but in spite of all its outward signs of religion, spiritually it produced no fruit for God. By causing the fig tree to dry up, Jesus illustrated the judgment that would fall on the nation after it finally rejected its Messiah (Matt 21:18-20; Mark 11:1214,20-21).
The incident was also a lesson on the effectiveness of prayer. When people make requests to God, they must have undoubting faith in the one to whom they pray and a forgiving attitude towards others (Matt 21:21-22; Mark 11:22-26).
122. Authority of Jesus questioned (Matt 21:23-32; Mark 11:27-33; Luke 20:1-8)
When Jesus returned to the temple, the Jewish religious leaders came to trap him with a question. They hoped to find something in his answer that would enable them to bring a charge, civil or religious, against him. They asked him by what authority he acted the way he did, particularly in overthrowing the established practices of the Jewish temple (Matt 21:23).
Instead of answering directly, Jesus adjusted the question and turned it back on the religious leaders, so that they were the ones who found difficulty in answering. In doing this, Jesus was not trying to avoid telling the truth, but trying to make them see the truth. If they gave him a correct answer to his question, they would have the answer to their own question. Jesus' question concerned the authority of John the Baptist. If they acknowledged that John was sent by God, they were acknowledging that Jesus also was sent by God, because John's message was to announce the arrival of Jesus as God's chosen Messiah. If they denied that John was sent by God, they could expect trouble from the crowds, because many people still held John in high esteem (Matt 21:24-27).
When the leaders would not answer, Jesus told a story to rebuke them once more for their refusal to repent. He likened sinners such as tax collectors and prostitutes to a son who at first disobeyed his father but later changed his mind. The sinners repented of their wrongdoing and so entered God's kingdom. He likened the Pharisees to another son, who pretended to be obedient but, in fact, did not obey. The Pharisees claimed to be obedient to God, but they refused to obey John's call to repentance (Matt 21:2832).
123. The wicked vineyard keepers (Matt 21:33-46; Mark 12:1-12; Luke 20:9-18)
This parable pictures Israel as a vineyard, God as the owner of the vineyard, and the Jewish religious leaders as the tenants who looked after it. Just as the tenants beat and killed the servants whom the owner sent to them, so Israel's leaders persecuted and killed God's messengers, from Old Testament prophets to John the Baptist. Now they were about to reject God's Son himself (Matt 21:33-39). By rejecting him the Jews were bringing punishment on themselves. God would take away the privileges from Israel and give them to the Gentiles (Matt 21:40-41).
Another picture illustrated this truth. Jesus was likened to the cornerstone of a building, which in ancient buildings was the stone upon which the structure depended. In rejecting Jesus, the Jews were like builders who threw away the cornerstone. God now took this rejected stone and used it in the construction of a new building, the Christian church. This new community would be mainly Gentile, and all of it built around and built into Jesus Christ (Matt 21:42-43). People's attitude to Jesus determined their destiny, and those who rejected him guaranteed their own destruction. The leaders of the Jews knew he was talking about them and wanted to arrest him, but they were not sure how the crowd would react (Matt 21:44-46).
124. The royal wedding feast (Matt 22:1-14)
Throughout the Old Testament period and into the New, God sent his messengers to Israel, but the people ignored his message. God was like a king who invited people to a wedding feast for his son, but when the time for the feast arrived, they refused to come (Matt 22:1-5). This was a picture of the refusal of the Jews to accept Jesus' message and enter the kingdom of God. Their rejection of Jesus would bring God's judgment upon them and result in the destruction of Jerusalem (Matt 22:6-7). Meanwhile, the invitation that the Jews refused went to the Gentiles instead, and there was a great response (Matt 22:810).
However, not all the people who responded to the invitation were genuine. Some were like the man who thought he would like to go to the feast, but was either too lazy or too busy with his own affairs to prepare himself properly. The king had issued an invitation to all, but he denied entrance to those who wanted to gain the benefits of his feast without changing their self-centred ways. Jesus invited all to enter his kingdom, but there was no place for those who said they believed but showed no change in their attitudes and behaviour (Matt 22:11-14; cf. 7:21-23; 11:29; 13:20-21; 16:24).
125. A question about paying taxes (Matt 22:15-22; Mark 12:13-17; Luke 20:19-26)
The Herodians were a group of Jews who, unlike most Jews, were favourable to the rule of the Herods and therefore (indirectly) to the rule of Rome. Normally, they had little in common with the Pharisees, but the two groups were willing to cooperate in an attempt to trap Jesus. They asked him was it lawful for Jews to pay taxes to Rome (Matt 22:15-17; Luke 20:19-22).
If Jesus replied 'Yes', the Pharisees would accuse him before the Jewish people of being a traitor. If he answered 'No', the Herodians would accuse him before the Roman authorities of treason. Jesus replied that duty to God and duty to civil authorities are not in opposition. People owe to each a debt for the services and benefits they receive. They should give to civil authorities that which is due to them, and give to God all that they owe him (Matt 22:18-22; Luke 20:23-26).
126. Marriage and the resurrection (Matt 22:23-33; Mark 12:18-27; Luke 20:27-40)
Next a group of Sadducees came to Jesus with a question. According to the law of Moses, if a man died childless, his brother was to have a temporary marital relationship with the widow for the purpose of producing an heir (Deut 25:5-6). The question put by the Sadducees concerned an unlikely situation where a widow would meet seven husbands, all brothers, in the resurrection. Since Sadducees did not believe in any form of life after death, their question was intended to make fun of Jesus and the doctrine of the resurrection (Luke 20:27-33). (For other beliefs of the Sadducees see earlier section, 'The New Testament World'.)
Jesus told the Sadducees that their question was without meaning, because Israel's laws applied only to life in the present physical world. Life in the age to come is not a continuation of present earthly life, but is a different kind of life altogether (Luke 20:34-36; cf. 1 Cor 15:35-44).