Matthew 20:17-19 

Jesus Again Predicts His Death

As Jesus was going up to Jerusalem, He took the twelve disciples aside, and on the way He said to them, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock, to scourge, and to crucify; and the third day He will be raised up." 

Why does Jesus keep telling the disciples that He is about to die"

Sometimes it takes us three times to get it. All throughout this section of His ministry, Jesus gives indications about His death in Jerusalem; this is the third major prediction He makes to His twelve key followers. He tells them this privately because the focus of His ministry toward the end of His life was with the disciples. Jesus' words are chillingly accurate. Jesus' words are horrible and ugly. Jesus' words are His destiny, God's will for His life and death. But most of all, Jesus' words are about us and God's great redemptive love for us.

Today's Prayer

Holy and righteous King of Glory; thank You for the sacrifice of Jesus. His death is horrible. His knowledge of its coming was undoubtedly an added horror. Thank You Jesus for laying down Your life for us and for me. You are worthy of all thanks and praise for enduring the Cross and all it means so that I could be saved. Thank You, in Jesus' name. Amen.

Matthew 20 - Jesus teaches of Grace, Greatness, and Service

A. The parable of the workers in the vineyard.

1. (Matthew 20:1-16) A parable to explain the words of Jesus from the previous chapter.

a. Jesus is answering a question from Matthew 19:27: See, we have left all and followed You. Therefore what shall we have" His reply comes in stages.

·                    First, a promise of reward (Matthew 19:28).

·                    Second, a warning that God’s manner of distributing reward is not necessarily the manner of men (many who are the first will be last, and the last first, Matthew 19:30).

·                    Finally, this parable that illustrates the principle that God’s manner of rewarding is not like man’s practice of giving rewards.

b. To hire laborers for his vineyard: The landowner went to the market place, which was the gathering place for day laborers. A man who wanted to work came there first thing in the morning, carrying his tools, and waited until someone hired him.

c. Early in the morning is literally “at dawn;” this was usually reckoned to be about 6:00 in the morning. The third hour was about 9 am; the sixth hour was about 12 noon; the eleventh hour was about 5:00 in the evening.

d. Whatever is right I will give you . . . whatever is right you will receive: The landowner promised the earliest workers a day’s wage (a denarius a day). The other workers hired through the day were not promised a specific wage, only whatever is right. He promised to reward all the later workers fairly.

e. Call the laborers and give them their wages, beginning with the last to the first: These are day laborers, so they are paid at the end of each day. When it came time to pay the workers, the men hired last were paid first, and paid for a full day of work!

            i. The men who were hired at the eleventh hour, who worked only about one hour,          were obviously elated about being paid first, and being paid for a full day.

            ii. The men who worked for the landowner all day saw the men who worked for only       an hour walk away from the pay table, and started thinking, “If the landowner is          paying these guys a full day’s pay for one hour’s work, then we will get far more!”

            iii. Yet, the men hired first, early in the day, and who had worked all day, got paid            exactly what the landowner had promised them (a denarius a day). They would      obviously resent being paid the same amount as those who came late in the day.

f. They complained against the landowner: After being paid, the men hired first take up their complaint with the landowner, who reminds them that he has been completely fair to them (Friend, I am doing you no wrong. Did you not agree with me for a denarius"), and rebuked them for their jealousy and resentment of the landowner’s generosity towards others.

            i. The “evil eye” was a jealous, envious eye. The landowner asks the man if he is           jealous because the landowner was generous to other people.

            ii. “An evil eye was a phrase in use, among the ancient Jews, to denote an envious,      covetous man or disposition; a man who repined at his neighbor’s prosperity, loved            his own money, and would do nothing in the way of charity for God’s sake.”

2. What the parable means and how it applies.

a. Peter, and all the disciples, knew they had given up a great deal to follow Jesus. Peter wanted to know what they would get in return. Jesus, through this parable assured Peter and the disciples that they will be rewarded, but the principle of many who are first will be last and the last first means that God may not reward as man expects.

b. This is the essence of God’s grace, when He rewards and blesses man according to His will and pleasure, not necessarily according to what men deserve.

            i. The system of law is easy to figure out: you get what you deserve. The system of       grace is foreign to us: God deals with us according to who He is, not according to    who we are.

c. It is important to see that the landowner did not treat anyone unfairly, though he was more generous to some than to others. We can be assured that God will never, ever be unfair to us, though He may, for His own purpose and pleasure, bestow greater blessing on someone else who seems less deserving.

            i. God’s grace always operates righteously. He never does anything unfair in grace.            God will never be less than fair, but He reserves the right to be more than fair   according to the pleasure and riches of His grace.

d. This parable is not a perfect illustration of God’s grace, because the principle of working and deserving is involved. Grace does not give us more blessing than we deserve, it gives blessing to us completely apart from the principle of deserving.

            i. In this parable, Jesus shows that God can give to us out of the abundance of His        goodness, completely apart from what we deserve.

            ii. Living under grace is sort of a two edged sword. Under grace, we can’t come to         God complaining, “Hey, don’t I deserve better than this"” because God will reply,     “So, do you really want Me to give you what you deserve"”

e. So, the disciples should expect to be rewarded, but should not be surprised if, when rewards are distributed, God will reward others in unexpected ways.

B. Jesus teaches about status in the kingdom.

1. (Matthew 20:17-19) Jesus again reveals the fate waiting for Him at Jerusalem. This example of Jesus sets a stark contrast for the following section.

a. The Son of Man will be betrayed: Seemingly, the disciples did not really listen when Jesus said these things. Their expectation was so focused on Jesus establishing an immediate political kingdom, and these words from Jesus were so contrary to that anticipation, these words just went over their heads.

2. (Matthew 20:20-21) The mother of James and John asks for a place of special status for her sons.

a. Grant that these two sons of mine may sit: She is really asking this question on behalf of her sons; we know this because of who Jesus replies to in Matthew 20:22-23.

3. (Matthew 20:22-23) Jesus answers James and John: when you ask for a place of special status, do you know what you ask for"

a. Are you able to drink the cup that I am about to drink: Their answer (“We are able”) seems to come a little too quick. Jesus recognized that they didn’t really understand, but they would.

b. You will indeed drink My cup, and be baptized with the baptism that I am baptized with:

Both James and John had to be baptized in suffering as Jesus was, but their “cups” and “baptisms” were different. James was the first martyr among the apostles and John was the only apostle to not die through martyrdom, though not from a lack of trying.

4. (Matthew 20:24-28) The disciples’ reaction; Jesus sets forth true greatness.

a. They were greatly displeased: The other ten disciples mistakenly thought that a unique honor had just been bestowed on James and John. They did not know that Jesus could have made the same promise to any of them (if they really wanted it!).

b. Yet it shall not be so among you: Their desire for position and status showed they didn’t know the nature of Jesus yet, in respect to leadership and power. The rulers of the Gentiles lord it over them, and those who exercise power or authority in the church today as “lording it over” others still don’t understand the Jesus style of leadership and life.

            i. Yet it shall not be so among you is a stinging rebuke to the manner in which the modern church looks to the world for both its substance and style. Plainly, the    church isn’t to operate the way the world does.

c. Whoever desires to become great among you, let him be your servant: In the Kingdom community, status, money, popularity should never be the prerequisites for leadership. Humble service is the greatest, and only, prerequisite, as exemplified by Jesus’ own ministry.

d. Just as the Son of Man did not come to be served, but to serve: Real ministry is done for the benefit of those ministered to, not for the benefit of the minister. Many people are in the ministry for what they can receive (either materially or emotionally) from their people instead of for what they can give.

C. Jesus heals two blind men.

1. (Matthew 20:29-31) Two blind men gain the attention of Jesus.

a. When they heard that Jesus was passing by: They knew this might be their last time to meet Jesus. They had the desperation appropriate for those who know that today is the day of salvation.

b. Have mercy on us, O Lord, Son of David! The earnestness of these men is marvelous; they are desperate to be healed, and ignore the crowd trying to quiet them (they cried out all the more).

c. However, in their desperation, they glorify Jesus. They ascribe to Him full honor with the title Lord, Son of David.

2. (Matthew 20:32-34) Jesus heals the two blind men.

a. What do you want Me to do for you" This is a wonderful, simple question God has not stopped asking. Sometimes we go without before the Lord simply because we will not answer this question; we do not have because we do not ask (James 4:2).

b. Why did Jesus ask this question" He knew they were blind. He knew what they needed and what they wanted, but God still delights when we tell Him our needs as a constant expression of our trust and reliance on Him.

c. And they immediately followed Him: This was a great result; not only were they healed, they also followed the One who did great things for them.

Jesus Predicts His Death & Resurrection

When reading the life and ministry of Jesus Christ, we are often struck with His gracious dealings with His Apostles. More than anything else, He compassionately taught them with great patience. In the larger context of Matthew 20:17-28, Jesus had just informed His Apostles concerning His death and resurrection, when they manifested their selfish preoccupation with self-exaltation. This lesson will consider the introductory paragraph.1

Matthew 20:17-19

This is the third time that Jesus directly informed the twelve, about His coming death and resurrection (Mark 10:33-34 and Luke 18:31-33). At first, Jesus informed the twelve concerned His suffering in Jerusalem at the hands of the Jewish Sanhedrin, resulting in His death, from which He would be raised. Secondly, Jesus repeated the announcement, with the additional information that this would be by a personal betrayal. Now, Jesus added three further details meant to fill out the Apostles understanding of what was soon to come. It was these specific details which should have preoccupied them with His coming death but they didn't. The first detail added concerned the fact that…

A. The Jewish Sanhedrin, would Sentence Him. Up until this time, the disciples were left in the dark as to how Jesus would find His death in Jerusalem at the hands of the Sanhedrin. This is the first mentioning in Matthew's Gospel concerning a Jewish trial, which would condemn Christ to death. The terms chief priests and scribes, are most often used in reference to the Jewish Sanhedrin, i.e., the legislative and judicial government among the Jewish nation. The second detail concerned the fact that…

B. The Jewish Sanhedrin would Deliver Him to the Gentiles. This was knew information, although implied from Jesus' second announcement (Matt. 17:23). Because the Roman powers usually limited Jewish authority in the area of capital punishment, the Jewish Sanhedrin would shift Jesus to Gentile authorities who would "mock and scourge" Jesus, before putting Him to death. The third detail concerned the fact that…

C. The Form of Death would be Crucifixion. No doubt this sent shivers down the spine of the twelve disciples as suddenly they were forced to consider what unthinkable horror awaited Jesus in Jerusalem. This wouldn't be a sudden quick death, like Jewish stoning; but the terrible slow agonizing death upon a Cross of woe! In the annals of human history, no greater suffering than crucifixion has ever been invented. The Medes and the Persians, according to Herodotus were the first to employ it on a large scale but the Romans perfected into a science primarily reserving it for capital punishment among the lower classes of slaves, soldiers and insurrectionists.

Unlike others, the Romans spared the upper classes and nobility from crucifixion. They developed a way to inflict maximum pain for the longest period of time. Many victims hung on the cross for a week, before dying of exhaustion. And the Apostles were suddenly informed that this would be the method by which their Lord would be killed. Death by crucifixion included a number of horrible visions of torture! Seneca states (De consolatine ad Marciam 20.3): "I see crosses there, not just of one kind but fashioned in many different ways: Some have their victims with head down toward the ground; some impale their private parts; others stretch out their arms on the crossbeam." Josephus (War 5.11.1; #451) reports that the Roman soldiers under Titus nailed their prisoners in different postures. Occasionally just an upright stake was used, and the condemned's hands were raised vertically and nailed extended above his head…Where a mass crucifixion took place, sometimes a number of criminals were affixed to something resembling a scaffold…a panel of vertical planks.

It was at this moment that the weight of what was about to take place in Jerusalem fell suddenly on the hearts of the Apostles. This was what the twelve were suddenly faced with, as they pondered the unbelievable sufferings awaiting Jesus: He was to be betrayed into the hands of the chief priests and scribes; there we see the suffering of the heart broken by the disloyalty of friends. He was to be condemned to death; there we see the suffering of injustice, which is very hard to bear. He was to be mocked by the Romans; there we see the suffering of humiliation and of deliberate insult. He was to be scourged; few tortures in the world compared with the Roman scourge, and there we see the suffering of physical pain. Finally, He was to be crucified; there we see the ultimate suffering of death. It is as if Jesus was going to gather in upon Himself every possible kind of physical and emotional and mental suffering that the world could inflict.

This added information about His coming sufferings and death, was prefaced by a special soberness from the Lord. Mark's Gospel informs us that on this occasion they were amazed and afraid (Mark 10:32). The Lord with quickened pace toward Jerusalem, as if to illustrate His determined purpose to suffer, die and be raised again from the dead, walked ahead of the twelve, causing them to be both "amazed" or astonished and "afraid." They sensed something was happening and captured the emotional tension in the Lord's peculiar actions. Luke's Gospel fills us in on the reaction of the Apostles: One of real confusion (Luke 18:34). They could understand the particulars but wondered about what He was really saying. Evidently, they couldn't face the thought that Jesus was speaking literally about a real physical suffering and real physical crucifixion. Such a horrible thought shifted them into a type of mental and emotional denial!

We notice that Jesus graciously broke the news to the ones He loved, concerning His coming sufferings and death. He didn't tell them all at once but piece by piece filling them in on details, until finally explaining to them fully what would happen. Jesus knew, that although they wouldn't understand at this moment, they would remember the moment, etched on their heart for all eternity; Jesus knew that the sober occasion would be reflected on by the twelve Apostles over and over again; and Jesus knew that they would fail to grasp the full literal meaning until finally He manifested Himself after His resurrection.

What patience! That's just like the Lord, to gradually inform us about spiritual truth as we are able to absorb it. Some things He doesn't tell us until later, when we are ready. We are slow to understand and God graciously and patiently, gives us understanding piece by piece, until we understand it and then He adds a little more. Jesus has provided us with a much needed example of gracious patient instruction 1 Thess. 5:14. Main Idea: Jesus patiently prepared His disciples for the coming jolt of His death and resurrection, finally informing them about the horrible way in which He would die, by being crucified. Although Jesus claimed to rise from the dead this remained only a minor puzzle until the Apostle's witnessed valid proof and then it became central to their Gospel message.

Exploring the Bigger Picture - Application Recommendations

Jesus was a master teacher, patiently preparing His disciples for the coming jolt of His death and resurrection. He didn't inform them all at once but step-by-step increased their understanding.

·                    The Lord instructs us carefully, as we are able to take truth in. Are you patient with the process" Are you satisfied with the broad picture or do you insist on immediate answers to details"

·                    Patience in Bible reading is essential to understanding Scripture. A broad synthesis of reading and reading the Bible systematically is of greater value than a focus on the details. Schedule a systematic Scripture reading program going through the whole Bible twice. (7-8 chapters each day). Our children need a synthetic grasp of the Bible, becoming familiar with its content before they study its detailed meaning.

·                    Take the time to guide your children into a daily reading program. For younger children (4-7 years) spend time reading several chapters to them each day in Living Bible; for older children (8-13) assign them personal reading of four chapter daily in NIV; for teens (13-18) assign them personal reading of eight chapters each day in NIV.

·                    Occasionally and informally ask members of the family about their personal Bible reading: content, consistency, questions, etc. Unless those we disciple are already highly motivated, we should disciple them toward a regular systematic Bible reading program.

·                    For adults, helping them eliminate other less essential pursuits to develop a regular Bible reading plan is essential. How much TV time each week" How much time reading the newspaper" Etc.

·                    Carving out 30-45 minutes of systematic daily Bible reading should be a major goal within the first 4 months of a discipleship ministry. Insist on this as a minimum with your partner and develop an accountability program between you.

Matthew 20:17-19 (19:1-2) 

I. Matthew 19:1a: Now when Jesus had finished these sayings…

Remember that Matthew has carefully included in his Gospel five major discourses of Jesus, and he concludes each one with the same formula. Chapter eighteen was the discourse on the Kingdom Community, how to live together in true community, as the true assembly of the Messiah. So now Matthew concludes this fourth discourse of Jesus with his traditional formula. “Now when Jesus had finished these sayings…” (cf. 7:28; 11:1; 13:53; 26:1).

II. Matthew 19:1b-2: He went away from Galilee and entered the region of Judea beyond the Jordan. And large crowds followed Him, and He healed them there.

Remember that not only has Matthew built his Gospel around five major discourses, but he has also very carefully structured (or outlined) his Gospel with the use of geography. In the first four chapters of Matthew, we found Jesus in the southern province of Judea (this is where Jesus was born and where He first began His public ministry). In the next twelve chapters of Matthew we find Jesus ministering now in the northern province of Galilee.

Then in Matthew 16-20 we find Jesus leaving Galilee and journeying back to Jerusalem in the southern province of Judea. The last eight chapters of Matthew all take place in Jerusalem, all except the last five verses. Matthew ends his Gospel with Jesus and His disciples back in Galilee (28:16-20). So in Matthew, the life of Jesus goes something like this: Judea in the south, Galilee in the north, journey from Galilee back to Judea, then Judea in the south, and then the final scene back in Galilee.

Now there were “extra” trips back and forth between Judea and Galilee at every single stage of Matthew’s outline. But Matthew has left out all of these extra trips. And it would seem he’s done this so that through the simple progression from Judea, to Galilee, back to Judea, and then back “home” to Galilee he can bring out for us the growing tension and conflict between Jesus and the religious leaders, which leads to the final crisis and climax of Jesus’ death, burial, and resurrection, and is then followed by the wonderful resolution of a brand new beginning. Jesus first left Judea and withdrew into Galilee when He heard that John, his “forerunner,” had been arrested (4:12).

Even in Galilee, Jesus was met with hostility and opposition from the scribes and Pharisees, and rejection from the people in general (9:1-13, 32-34; 11:18-24; 12:1-14, 22-45; 13:53-58; cf. 10:16-23). When the Pharisees actually began conspiring against Jesus, as to how they might destroy Him, Jesus again “withdrew” to another place (though He stayed in Galilee; 12:14-15). In chapter fifteen, for the first time, we are met with a delegation of Pharisees and Scribes who have come all the way from Jerusalem to challenge Jesus (15:1-9). Jerusalem of Judea. Jerusalem, “the city that kills the prophets and stones those sent to her” (Luke 13:34).

Now Jesus begins His final withdrawal from Galilee. First He withdrew to the northern district of Tyre and Sidon (15:21). Then it seems that we find Him in the Gentile area of the Decapolis (on the southeast side of the Sea of Galilee; 15:29-39). Then, for a brief time He is back again in Jewish territory as the Pharisees and Sadducees confront Him with yet another trap (16:1-4). And then finally, Jesus withdraws perhaps farther than He ever has before, into the district of Caesarea Philippi far in the north (16:13). Jerusalem is now a “safe” one hundred and fifteen miles away, far away in the south.

Three times now, Jesus has “withdrawn” in the face of opposition. But now, at this point farthest away from Jerusalem, Matthew says: “From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (16:21). And so begins Jesus’ journey to Jerusalem, which will end four chapters later when He enters Jerusalem riding on a donkey.

From now on, any stay in Galilee is just a “layover” on the way to the final destination. Jerusalem, “the city that kills the prophets and stones those sent to her.” While they were still in Caesarea Philippi, Jesus talked with His disciples about the death of John the Baptist, and then He warned them a second time: “So also the Son of Man will certainly suffer at their hands” (17:12). In chapter seventeen we find Jesus and the disciples gathering in Galilee. It was during these last few days in Galilee that Jesus spoke again about His coming sufferings.

At the end of chapter seventeen, we knew that Jesus was still in Capernaum, of Galilee (17:24). But then we come to Matthew 19:1. Hopefully we can see by now that this is so much more than a simple point of geography. For Matthew, to leave Galilee behind and to enter the region of Judea is to knowingly and willingly walk right into the face of suffering and of death. Jesus journeyed south on the east side of the River Jordan, bypassing Samaria on the west side and arriving in what was technically the province of Perea. But for Matthew’s purposes, He includes Perea in the general “region of Judea.”

Why is this" Because Judea has a more “sinister” sound. Because Judea is home to Jerusalem. No sooner has Jesus arrived in the region of Judea than Matthew says that large crowds followed Him, and He healed them there. In a sermon Peter preached, He described Jesus very simply as one anointed by God with the Holy Spirit and with power, and who “went about doing good and healing all who were oppressed by the devil” (Acts 10:38). And no sooner has Jesus arrived in the region of Judea than Matthew tells us that the Pharisees came to Him with yet another “test”, yet another attempt to trap Him (19:3-9).

What is Jesus doing in Judea" What is He doing so close, now, to Jerusalem"

III. Matthew 20:17–19: And as Jesus was going up to Jerusalem, He took the twelve disciples aside, and on the way He said to them, “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn Him to death and deliver Him over to the Gentiles to be mocked and flogged and crucified, and He will be raised on the third day.”

From “beyond the Jordan” Jesus now begins the final part of His journey. But Jesus and the disciples are not alone. This is a time of festival. The Passover is near, and so the roads are filled now with other travelers making the joyful pilgrimage to Jerusalem. There would be a general murmur, and buzz, and excitement in the air. Now, especially, the disciples need to be reminded once more of what lies ahead. But a crowded road is no place for Jesus to say what needs to be said. And so as Jesus was going up to Jerusalem, He took the twelve disciples aside, privately, and on the way to Jerusalem He warned them once more of what Jerusalem would mean.

“See, we are going up to Jerusalem.” You know what this means for all of the people who travel alongside of us. It means excitement, and joy, and celebration. But this is not what it will mean for Me, not at first.

“See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief  priests and scribes, and they will condemn Him to death and deliver Him over to the Gentiles to be mocked and flogged and crucified, and He will be raised on the third day.”

This all sounds so familiar to us that sometimes we wonder if we can miss what’s really happening. Jesus is predicting His own sufferings and death even down to the most specific details. First, someone will hand Me over to the chief priests and scribes, and I will be betrayed. The chief priests and scribes will condemn Me to death. Then the Jews (because they are not permitted to carry out the death penalty) will hand Me over to the Gentile authorities, and I will be mocked, and flogged, and then killed by crucifixion. And then on the third day, I will be raised.

How can a man do this" For though Jesus was, and is, the Son of God, He was, and is also fully and truly a man, a human being like we are. How can Jesus say what will happen to Him in Jerusalem, and then, of His own accord (!), continue on the path to Jerusalem"

No one in the history of the world has ever marched forward to meet a death as horrific as the death that Jesus met, for Jesus knew not only the physical, but also the spiritual sufferings that would soon torment Him beyond all of our comprehension. How can we possibly explain Jesus’ words"

How are we to make sense of a man who knowingly and purposefully walks forward to embrace the very worst kind of suffering and death" How are we to make sense of a man who describes this suffering and death to His disciples in great detail, even as He sets one foot in front of the other to go and meet it" Jesus is more particular here in foretelling His sufferings than any time before… These are frightful things, and the certain foresight of them was enough to damp [en] an ordinary resolution, yet… He did not fail, nor was discouraged; but the more clearly He foresaw His sufferings, the more cheerfully He went forth to meet them.”  Now we shouldn’t take the use of the word “cheerfully” the wrong way. Webster gives as one definition of “cheerful”: “ungrudging and this is all that meant.

The more clearly Jesus foresaw His sufferings, the more ungrudgingly, and purposefully, and determinedly He went forth to meet them. But how can this be" What made Jesus this way"

Calvin was right when he said: “Certainly those who imagine that the Son of God was exempt from human passions do not truly and sincerely acknowledge Him to be a man”. Jesus was truly and fully a man, with all of the normal emotions and feelings that come with being a man, though without any sin. So then how are we to “explain” what Jesus does" We might answer that it was His love for lost sinners, and we’ll see that this would be right. But it wouldn’t be the whole story. There is more in Jesus’ words to His disciples than just an evidence of His love for those He came to save.

Calvin says this: “Why does [Jesus], without any constraint, march forward to suffer a shocking murder, but because the invincible power of the Spirit enabled Him to subdue fear, and raised Him above all human feelings.” Calvin is not saying that Jesus no longer felt what normal human beings feel. He’s simply saying this: The Spirit enabled Christ to subdue His human feelings (which at that moment were very real) and to bring them into subjection to His Father’s will.

Jesus did rise above all human feelings in the sense that it was not His feelings that determined what He did, but rather the will of His Father in heaven. In other words, it’s not just love that explains these verses. It’s not just love that explains Jesus journey to Jerusalem. Love would not be the whole story. It’s also obedience, a totally, and completely, and wholly surrendered obedience to the will of His Heavenly Father. It was the Father’s will, and Jesus’ absolute surrender to His Father’s will that fortified Him in the face of suffering and enabled Him to set His face “like flint” (cf. Isa. 50:7).

And, of course, while Jesus knew that His Father’s will would mean unspeakable suffering, and then death, He also knew that His Father’s will would mean the indescribable joy and triumph of the resurrection (cf. Heb. 12:2). Remember that all the way back in Caesarea Philippi, “Jesus began to show His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (16:21).

He must because it is His Father’s will. He must because He is wholly and unreservedly committed to His Father’s will. It was His Father’s will that fortified Jesus in the face of suffering. And so it’s not just love that explains Jesus’ journey to Jerusalem. It’s also obedience.

Conclusion

Obedience to His Father’s will enabled Jesus to subdue His human feelings, and rise above His human feelings, so that in spite of His human feelings He could still set one foot in front of the other as He traveled towards Jerusalem. The clear foresight of His sufferings was simply the clear foresight of His Father’s will. And so the more clearly Jesus foresaw His sufferings, the more purposefully, and determinedly, and ungrudgingly He went forth to meet them.

We cannot escape the feelings and emotions of being human, and we shouldn’t even desire to make this our goal. Jesus didn’t. But by God’s grace we can subdue our human feelings and emotions so that it is not these feelings and emotions that define us, but rather what defines us is our obedience to the will of our Heavenly Father. Not the blind “obedience” of fatalism… Not the unfeeling “obedience” of resignation… But rather the surrendered obedience of trust, trust that our Father’s will for us is always good, and acceptable, and perfect, the suffering as well as the triumph. Without ever escaping our human feelings and emotions, we can rise above our human feelings and emotions, as real and as powerful as they are, by looking to the example of Jesus, who set His face like flint, and purposefully, determinedly followed the road all the way to Jerusalem, and all the way to the cross.

Is it the will of God that defines us, or is it our love of pleasure" Is it the will of God that compels us, or is it our love of comfort and ease" Have we set our faces like flint, or have we become self-indulgent and unable to deny what our flesh desires or face what our flesh fears"

Are we more apt to be moved by our feelings and emotions, or by our knowledge of what the will of God is" Perhaps we can be helped to know the answer to these questions by how we respond to this quote: “It is good for us to be often thinking and speaking of our death, and of the sufferings which, it is likely, we may meet with betwixt this and the grave; and thus, by making them more familiar, they would become less formidable.

This is one way of dying daily, and of taking up our cross daily, to be daily speaking of the cross, and of dying [the will of God!]; which would come neither the sooner nor the surer, but much the better, for our thoughts and discourses of them.” Surely there is a lesson and a rebuke here for all of us!

But there is also a wonderful comfort: It is possible to face the future not with terror and despair, but with the calm and certain fortitude of obedience to the Will of our Heavenly Father. And all the more can we do this now, since Jesus has left us His own example so that we may simply follow in His steps. As Hebrews 5:8: Although He was a son, He learned obedience through what He suffered.

MATTHEW 20:17-19; MARK 10:32-34; LUKE 18:31-34

Mathew 20:17-19

Mark 10:32-34

Luke 18:31-34

17. And Jesus, going up to Jerusalem, took the twelve disciples apart in the way, and said to them, 18. Lo, we go up to Jerusalem; and the Son of man will be delivered to the chief priests and scribes; and they will condemn Him to death. 19. And they will deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and on the third day He will rise again.

32. And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and, while they followed Him, where afraid. And having again taken aside the twelve, he began to tell them what things would happen to Him: 33. Lo, we go up to Jerusalem; and the Son of man will be delivered to the chief priests and scribes; and they will condemn Him to death, and will deliver Him to the Gentiles: 34. And will mock Him, and scourge Him, and spit upon Him, and kill Him; and on the third day He will rise again.

31. And Jesus took the twelve, and said to them, Lo, we go up to Jerusalem, and all things which have been written by the prophets concerning the Son of man will be accomplished. 32. For He will be delivered to the Gentiles, and mocked, and insulted, and spat on; 33. And after having scourged, they will kill Him; and on the third day He will rise again.34. And they understood none of these things; and this saying was hidden from them, and they understood not the things which were spoken.

Though the apostles had been previously informed what kind of death awaited our Lord, yet as they had not sufficiently profited by it, He now repeats anew what He had frequently said. He sees that the day of His death is at hand; nay more, He is already in a state of readiness to offer Himself to be sacrificed; and, on the other hand, He sees the disciples not only afraid, but overwhelmed by blind alarm. He therefore exhorts them to steadiness, that they may not immediately yield to temptation. Now there are two methods by which He confirms them; for, by foretelling what would happen, He not only fortifies them, that they may not give way, when a calamity, which has arisen suddenly and contrary to expectation, takes them by surprise, but meets the offense of the cross by a proof of His Divinity, that they may not lose courage at beholding His short abasement, when they are convinced that He is the Son of God, and therefore will be victorious over death. The second method of confirmation is taken from His approaching resurrection.

But it will be proper to look more closely at the words. Mark states, what is omitted by the other two Evangelists, that before our Lord explained to His disciples in private that He was going straight to the sacrifice of death, not only they, but also the rest of His followers, were sorrowful and trembling. Now why they were seized with this fear it is not easy to say, if it was not because they had already learned that they had dangerous adversaries at Jerusalem, and would therefore have wished that Christ should remain in some quiet retreat beyond the reach of the darts, rather than voluntarily expose Himself to such inveterate enemies. Although this fear was in many respects improper, yet the circumstance of their following Christ is a proof of no ordinary respect and obedience. It would indeed have been far better to hasten cheerfully and without regret, wheresoever’s the Son of God chose to lead them; but commendation is due to their reverence for His person, which appears in choosing to do violence to their own feelings rather than to forsake Him.

Matthew 20:17: He took the twelve disciples apart in the way. It may appear surprising that He makes the twelve alone acquainted with His secret; since all have need of consolation, for all had been alike seized with fear. The reason why He did not publish His death to have been, that the report might not spread too widely before the time. Besides, as He did not expect that the warning would be of immediate advantage, He reckoned it enough to entrust it to a few, who were afterwards to be His witnesses. For, as the seed thrown into the earth does not immediately spring up, so we know that Christ said many things to the apostles which did not immediately yield fruit. And if He had admitted all indiscriminately to this discourse, it was possible that many persons, seized with alarm, might flee, and fill the ears of the public with this report; and thus the death of Christ would have lost its glory, because He would have appeared to have rashly brought it on Himself. Secretly, therefore, He addresses the apostles, and does not even select them as qualified to receive profit by it, but, that they may afterwards be witnesses.

On this subject Luke is more full than the others; for he relates not only that Christ predicted the events which were near at hand, but also that He added the doctrine, that those things which had been written by the prophets would be accomplished in the Son of man. It was an excellent remedy for overcoming temptation, to perceive in the very ignominy of the cross the marks by which the Prophets had pointed out the promised Author of salvation. There can be no doubt that our Lord pointed out also from the Prophets what kind of fruit they ought to expect from His death; for the Prophets do not only teach that Christ must suffer, but add the reason, that He may reconcile the world to God.

18. Lo, we go up to Jerusalem. Hence we perceive that Christ was endued with divine fortitude for overcoming the terrors of death, for He knowingly and willingly hastens to undergo it. For why does He, without any constraint, march forward to suffer a shocking murder, but because the invincible power of the Spirit enabled Him to subdue fear, and raised Him above all human feelings" By a minute detail of the circumstances, He gives a still more evident proof of His Divinity. For He could not, as man, have foreseen that, after having been condemned by the chief priests and scribes, He would be delivered up to the Gentiles, and spat on, and mocked in various ways, and scourged, and at length dragged to the punishment of the cross Yet it must be observed that, though our Lord was fully acquainted with the weakness of His disciples, He does not conceal from them a very grievous offense. For nothing could at that time have happened more powerfully calculated to shake the minds of the godly, than to see the whole of the sacred order of the Church opposed to Christ.

And yet He does not spare their weakness by deceiving them, but, candidly declaring the whole matter, points out the way to overcome temptation; namely, by looking forward with certainty to His resurrection. But as it was necessary that His death should go before, He makes their triumph, in the meantime, to consist in hope

Luke 18:34. And they understood none of these things. What surprising was this, not to understand what Christ said to them in a plain and familiar manner, on a subject not too lofty or intricate, but of which they had, at their own suggestion, entertained some suspicion! But it is proper also to bear in mind the reason why they were held in such gross ignorance, which was, that they had formed the expectation of a joyful and prosperous advancement, and therefore reckoned it to be in the highest degree absurd, that Christ should be ignominiously crucified. Hence we infer with what madness the minds of men are seized through a false imagination; and therefore we ought to be the more careful not to yield to any foolish thoughts, and shut our eyes against the light.

Jesus predicts His death - from Wikipedia, the free encyclopedia

Jesus predicts His death multiple times in the New Testament, the first two occasions building up to the final prediction of His crucifixion. The final prediction episode appears in all three Synoptic Gospels, in the Gospel of Matthew 20:17–19, the Gospel of Mark 10:32–34 and the Gospel of Luke 18:31–34. In Matthew 26:1–2, before entering Jerusalem, Jesus predicts His crucifixion there.

The first warning in Mark 8:31–33 takes place somewhere near Caesarea Philippi immediately after Apostle Peter proclaims Jesus as the Messiah. Jesus teaches His Apostles that "the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that He must be killed and after three days rise again". When Apostle Peter objects, Jesus tells Peter: ""Get behind Me, Satan! You do not have in mind the things of God, but the things of men." The Gospel of Matthew 16:21–28 also includes this first episode. The Gospel of Luke 9:22–27 features a shortened version that contains the prediction but not the dialog between Jesus and Peter.

As in the first episode, each time Jesus predicts His passion, the disciples in some way or another manifest their incomprehension, but Jesus will use the occasion to teach them new things. The second warning appears in Mark 9:30–32 as follows: He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill Him, and after three days He will rise." But they did not understand what He meant and were afraid to ask Him about it.

The third prediction in the Gospel of Matthew 20:17–19 specifically mentions crucifixion: Now as Jesus was going up to Jerusalem, He took the twelve disciples aside and said to them, "We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn Him to death and will turn Him over to the Gentiles to be mocked and flogged and crucified. On the third day He will be raised to life!"

This episode is immediately followed by the Son of man came to serve episode. Jesus also alludes to His passion in the Parable of the Rich man and Lazarus when Abraham says, "Even if someone were to rise from the dead, they still will not believe." Moreover, in the Parable of the Tenant Farmers, the owner of the vineyard sends his son in the end (alluding to Jesus) who is killed by the tenants. The Gospel of John in chapters 13 to 17 also mentions several occasions where Jesus prepared His disciples for His departure.

The Third Prediction of the Passion and the Triumph: 20:17-19.

I. The Prediction itself.

A. Affinities with 16:21 and 17:22-23.

Here, as in both earlier passages, Jesus predicts both His death and His resurrection. As in 16:21, He identifies His enemies as "the chief priests and the teachers of the law" (Sadducees and Pharisaic interests are combined against the common foe). As in 17:22-23 Jesus had spoken of being "handed over" (paradid©mi) to the Jews, here (using the verb twice) He speaks of being handed over to both Jews and (by their instrumentality) to the Gentiles.

B. Distinctive Features of this Prediction.

In 16:21 Jesus predicted that "He must...suffer many things at the hands of [theJewish authorities]" before His death. Here He says, "They [the Jewish authorities] will turn Him over to the Gentiles to be mocked and flogged and crucified" (v. 19). Gentiles do the actual mocking and flogging, but it is the Jews' purpose they fulfill. In other words, according to 20:19 no less than 16:21: Jesus "suffers many things" at Jewish hands. Noting that Matthew uses three infinitives of purpose ("in order to be mocked, flogged, and crucified") in place of Mk's finite verbs (10:34), Thus the center of attention shifts from the action of the Gentiles to the malevolent purpose of the Jewish leaders in handing Jesus over to them" (401)..

II. The Position of the Prediction.

Placed at this juncture, this third prediction (1) provides a foil to the petty ambitions of the disciples, 20:20-24, (2) anticipates the great declaration of v. 28, and (3) reminds readers at what great personal cost God bestows His unmerited favor upon His people (cf. 20:14-15).

The Test of Greatness. 20:20-28.

I. Jesus and the family of Zebedee. 20:20-23.

A. The Family's Request. 20:20-21.

1. The source of the request. According to Mt, it is the mother of James and John who asks a favor on their behalf; according to Mk (10:35), it is James and John themselves. These two accounts may easily be synthesized.

2. The reason for the request. That such a request comes from this particular family, may be attributed in part to Jesus' choice of James and John to be numbered among the "inner three" (cf. 17:1). There may well be another reason: "The mother of Zebedee's sons probably bore the name Salome (Mark 15:40) and perhaps had Mary the mother of Jesus for a sister (see John 19:25). Family relationship, then, may lie behind the request". This in turn would explain the involvement of both mother and sons.

3. The nature of the request. The mother's request that her sons be permitted to sit "on Jesus' right and left" in His kingdom, pertains not to the Messianic banquet (as foreshadowed in the Last Supper) but to the thrones closest to that of Jesus.

B. Jesus' Response. 20:22-23.

James and John (and their mother) are ignorant of two things.

1. Suffering comes before glory.

a. The cup of Jesus. Jesus asks James and John, "Can you drink the cup I am going to drink"" As applied to Jesus, the figure of "drinking the cup [potsrion]" signals His approaching experience of suffering and death (as just predicted, vv. 18-19). As He is the sin-bearer (1:21; 3:15), it also signals His personal experience of the wrath of God. It is chiefly the prospect of experiencing God's wrath, and the consequent separation from the Father, that causes Jesus to cry out in Gethsemane, "My Father, if it is possible, may this cup [potsrion] be taken from Me" (26:39).

b. The disciples' expectation. That disciples could envisage glory without suffering, is clear from 16:21-17:13. Yet perhaps by this stage the sons of Zebedee are beginning to grasp that Jesus must enter into glory by way of suffering (for He has now thrice predicted His death and resurrection). And perhaps the words of v. 22b ("We can" drink your cup) are quite sincere. But if so, the words are as naive as they are sincere. For in the first place, even if the disciples are beginning to accept the inevitability of Jesus' death, they have as yet only the faintest understanding of the meaning of that death (cf. 20:28; 26:26-28). Had they perceived that Jesus would die as the sin-bearer and the object of the divine wrath, would they so quickly have affirmed their ability to drink His cup" And in the second place, the context suggests that the thrones closest to Jesus' own are reserved for those disciples whose suffering comes closest to approximating His own - i.e., whose suffering is marked by the greatest sacrifice and the greatest anguish (cf. v. 28). For James and John to make their present request intelligently, would require that they ask also for the grace needed to bear the suffering which leads to the glory (cf. 24:9; Rom 8:17; 2 Tim 2:12; Rev 3:21).

c. The disciples' experience. In response to the disciples' boast (v. 22b), Jesus says, "You will drink My cup" (v. 23a, RSV). The words "My cup" show that it remains Jesus' cup even as the others drink it. NEB well renders, "You shall indeed share My cup." In fulfillment of Jesus' prophecy, James suffers martyrdom at the hands of Herod Agrippa I (Acts 12:2); and John, while probably dying a natural death in old age, nonetheless suffers for Jesus' sake (Rev 1:9).

2. The Father's will is decisive. "But to sit at My right or left is not for Me to grant. These places belong to those for whom they have been prepared by My Father" (v. 23b).

a. The Father's prerogative. According to Jesus, the apostles will sit on twelve thrones alongside His own (19:28). Jesus Himself will be enthroned, because the Father has granted Him, the Son of Man, authority to execute final Judgment (see especially Jn 5:19-27). From this we might infer that the apostles' authority to judge (19:28) also comes from the Father. Mt 20:23 leaves us in no doubt that this is the case; that the Father chooses the occupants of these two thrones indicates that He has chosen the occupants of all twelve. Jesus declares (19:28) what the Father has authorized (20:23).

b. The Father's choice. The Father has prepared these two thrones for a given two apostles of His choice. The preparation presupposes the choice. Which two apostles are to occupy those thrones has not yet been disclosed. That would undermine the very reason for the choice.

c. The Father's reason. Those two seats are reserved (it appears) for apostles who identify most closely with Jesus in His willingness to serve and to suffer (v. 28, and 1.b. above), and who therefore are the least self-conscious, the least calculating, and the least ambitious (cf. 25:37-39). Such persons will be astounded to learn that they have been assigned the thrones next to Jesus: they would willingly take those furthest removed from Him. Those most like Jesus shall be seated closest to Him. Cf. 1 Cor 4:9, "us apostles...at the end of the procession."

II. Jesus and the Twelve. 20:24-28.

A. The Reaction of the Ten. 20:24.

The reason for their indignation toward James and John, has already been considered.

B. Jesus' Response. 20:25-28.

Having brought all twelve disciples together (v. 25a), Jesus addresses the competitive pride that infects all the disciples and threatens to tear their company asunder.

1. The destructive use of power. "You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them" (v. 25b). The way of the world, as typified here by Gentile rulers, is to exercise power by demanding submission and service. The rulers' power readily serves the purpose of pride, in that by asserting their power they can keep their subjects beneath them. Power is the means of continually reminding subjects just who is in charge. And since this is (by the standards of the Kingdom) a spurious power, ever more strenuous effort is needed to maintain it.

2. The creative use of power. "Not so with you. Instead, whoever wants to become great among you must be your servant [diakonos], and whoever wants to be first must be your slave [doulos]" (20:26-27). The apostles are endowed with stupendous power and authority, that of Jesus Himself (10:1; cf. 28:18-20). Yet as those who are slaves (douloi) of Jesus and fully accountable to Him as Lord, they have no right to lord it over others or to wield power as a means of advancing themselves. On the contrary, their slavery to Jesus manifests itself as slavery to other people (vv. 26-27). As those who experience the security and freedom of the Kingdom, they have no need to lord it over others. As those who emulate Jesus, they discover that self-giving service is the very means by which God releases the true power. Accordingly, the disciples' greatness does not lie beyond the service but precisely in the service. Jesus thus drives home the lesson about true greatness in ch. 18, and the lesson about equality in 20:1-16.

3. Jesus the Servant. Jesus provides the supreme example of selfless service: "Just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many" (v. 28).

a. The power of service. If ever one possessed power and authority, it is Jesus the Son of Man. In coming to serve, He does not abandon power, He exercises power. Cf. Phil 2:6-8.

b. The sacrificial death. He comes "to serve and to give" - or better, "to serve, i.e. to give" (the "and," kai, is epexegetically. The singular focus of this verse is Jesus' service in death. The language is rooted in Isa 53:10-12.

c. The ransom for many (lutron anti poll©n]. (1) Jesus' death is redemptive. He liberates the "many" from the bondage and guilt of sin, at great cost to Himself. (2) In bearing the sins of His people (1:21), He simultaneously renders both the lowliest and the noblest service ever (Matthew, 66). Moreover, as the sin-bearer He dies in the place of the many, as their substitute (note the preposition anti). (3) The use of the word "many" is explained both by the presence of rabim, "many," in Isa 53:11, 12, and by Jesus' purpose to save a host of people from among both Jews and Gentiles. The term "many" embraces all of those, from whatever nation, for whom Jesus dies. The contrast is drawn between the many and the few (for some interpreters, "many" is equivalent to "all").

With respect to the Gentiles, observe how this saying relates to other passages: Before Jesus' death the proclamation of the Kingdom is confined almost entirely to Jews, both in Jesus' preaching (15:24) and in that of His disciples (10:6). Two things account for the shift from those sayings to the Great Commission of 28:18-20, namely Israel's rejection of their Messiah (21:18-22:14) and Messiah's death as "a ransom for many." Before the Gospel of liberation from sin may be taken to the Gentiles, the Savior must actually accomplish their

liberation from sin. The work of salvation must precede the news of salvation.

The Healing of two Blind men. 20:29-34.

I. The Place. 20:29.

The last stage of the ascent to Jerusalem (cf. 20:17) was "the road from Jericho, leading up the Wadi Qelt. On either side of the lower reaches of the wadi lay NT Jericho, a new foundation built by Herod the Great as his winter residence...about a mile south of OT Jericho" (Bruce, Matthew, 66). OT Jericho lay about 17 miles northeast of Jerusalem, NT Jericho about 16. In Mt and Mk (10:46) the episode occurs as Jesus is leaving Jericho, whereas in Lk (18:35) Jesus is entering the town. One of the suggestions for harmonizing the accounts (cf. Carson, 435) is that Mt and Mk speak of old Jericho, and Lk of new).

II. Affinities with 9:27-31.

In both passages, (1) Mt speaks of two men, not just one (cf. Mk 8:22-26; 10:46-52); (2) the men confess Jesus to be "Son of David" (once there, twice here), and cry for mercy; and (3) Jesus touches their eyes, whereupon their sight is restored.

III. Distinctive features of 20:29-34.

Here (1) the men acclaim Jesus "Lord" (kyrios) as well as "Son of David"; and (2) Jesus includes no command to silence (here Jesus heals in public, there in private, 9:28; also, as Jesus is now much closer to the cross, there is less need to protect against the spread of false Messianism). Most significantly, while the first story places much greater stress than this one upon the blind men's faith (see 9:28-29; in 20:30-33 faith is not expressly mentioned, though it clearly underlies the men's words), the present story, in keeping with the immediately preceding verses, is concerned to present Jesus as a compassionate Servant to the needy. The verb splagchnizomai ("to show compassion") is used here (v. 34) but not there. Jesus uses His great power to heal others, not to save Himself.

Matthew 20: Paragraph Divisions of Modern Translations

This is a study guide commentary which means that we are responsible for our own interpretation of the Bible. Each of us must walk in the light we have. We, the Bible and the Holy Spirit are priority in interpretation. We must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

Contextual Insights

A. In interpreting parables (see Special Topic in Introduction to Matthew 13) it is crucial to take the historical and literary context into consideration. In this particular parable the historical context is related to the closing phrase of Matt. 19:30, which are repeated at the close of Matthew 20:16. This literary parallel shows that the parable under discussion is primarily related to the subject of wealth and rewards. The larger literary context is seen in Matt. 18:1 and 20:20-21, 24, where the disciples were concerned about who was greatest among them.

B. Many have interpreted this parable as referring to the relationship between Jews and Gentiles and, from the larger context of the entire New Testament (or when the Gospels were written), this is possible. But, from the immediate context, this parable has to do with the relationship between the disciples themselves. The Kingdom of God has a totally different standard of evaluation than the world (cf. Isa. 55:8-11; Matthew 5-7). God's new kingdom (cf. Jer. 31:31-34; Ezek. 36:22-38) is based solely on grace and not human merit. This is not meant to depreciate or discredit an active life of religious discipleship; rather, grace is foundational to salvation and righteous living (cf. Eph. 2:8-10). Discipleship must be motivated by gratitude, not merit (cf. Rom. 3:21-24; 6:23; Eph. 2:8-9).

C. We need to be reminded that when interpreting parables, the central truth and context are far more important than pushing the details into a theological system. The key to parables is to look for the unexpected or culturally shocking statement.

Word and Phrase study

20:1 "For the kingdom of heaven" The parable was given as an example of how the material rewards offered by this world were totally different from the spiritual rewards of the Kingdom of God. This parable is unique to Matthew. The "Kingdom of Heaven" was a central topic in Jesus' teaching and preaching ministry. It referred to the reign of God in human hearts now which will one day be consummated over the earth (cf. Matt. 6:10). The present yet future aspects of the Kingdom of God are the origin of the "already" and "not yet" tension and paradox of the two comings of Christ and the Christian life.

▣ "landowner" This is a compound term "house" plus "master" (despotēs). It translates a Hebrew phrase, "the owner of the land." Matthew uses this designation often (cf. Matt. 10:25; 13:27,52; 20:1,11; 21:33; 24:43).

In this passage it reflects the grace of God in dealing with His human creation. In Matt. 10:24-25 Jesus is the true "household master," but they call Him Beelzebub" (head demon or Satan).

"God appears in several fuises in the parables: As king, father, landowner, employer, father and judge. Throughout, the picture is of one who graciously and mercifully offers forgiveness, but at the same time demands decision. Salvation is present and insistently demanding response. God's rule is typified by grace but that grace challenges the hearer to recognize the necessity of repentance."

▣ "vineyard" Many assume that this was a reference to the nation of Israel. It is true that a vineyard often stood for Israel in the OT (cf. Isa. 5, Jer. 2:21; 12:10; Ps. 80:8-13), but that does not mean it does in every context in the NT. In this context, it seems to simply be the setting of the parable and does not have major symbolic truth.

20:2 "when he had agreed with the laborers for a denarius for the day" This first group of laborers was the only one for whom a set pay for a day's work was discussed. The term "denarius," like all monetary values in translations, is linked to one's own historical equivalent. It would be much better to see this monetary amount in light of its usage in the first century, as a day's wage for a soldier or an agricultural worker. It was enough money to provide food and the necessities of life for a day for a Palestinian family.

20:3 about the third hour" - about nine o'clock" All of the designations (Matt. 20:3,5,6) for time in the parable are based on the assumption of the day beginning at  6  a.m. (Roman time); therefore, it was nine o'clock in the morning. The Jews began their day at 6 p.m. (i.e., Gen. 1:5). One questions why the vineyard owner would hire so many people throughout the day. It has been assumed by scholars that it was the peak of the grape  harvest and the Sabbath was close at hand; therefore, it was urgent that as many of the grapes as possible be gathered before they ruined.

20:6 "found others standing around" Although in English this phrase sounds derogatory, as if the vineyard owner were chiding these people for not working all day, in reality he simply had found some workers who had not been hired earlier. There is no hint that these were lazy or indifferent workers, but ones who had not been able to find work for that day (cf. Matt. 20:7).

20:8 "When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages'" We learn from the Mosaic Law that laborers were to be paid at the close of the work day so that they could buy food for their families (cf. Lev. 19:13; Deut. 24:15; Mal. 3:5). Often landowners tried to withhold the wages until the next day in order to assure that their labor force would return, but this was against the Mosaic Law.

20:10 "When those hired first came, they thought they would receive more" The workers hired first were assuming that they deserved more money because those who worked less time received what they had contracted for (cf. Matt. 20:2). This parable shows how the ways of God are so different from the ways of this world. We see from Matt. 20:11 that when they did not receive more money, they grumbled continually. Their attitude of being grateful even to be employed turned to anger because they did not get all that they expected. They rationalized that because they had worked all day in the heat, they deserved more pay. The implication of this is striking in relationship to religious people and spiritual rewards (cf. Matt. 19:30; 20:16).

20:13-15 The landowner answers with three rhetorical questions. The landowner has freedom to act as he will (cf. Romans 9), but he chooses to act in grace!

20:15 This verse is the theological heart of the parable. God is sovereign and He has the right to act (i.e., Romans 9-10). He chooses to act in undeserved grace (cf. Romans 11). Can anyone fault Him for that" This is theologically parallel to the Prodigal Son recorded in Luke 15:11-32. Should God's mercy to some offend those who have also experienced His mercy"

"Or is your eye envious because I am generous" "Or is your eye evil because I am good" "Or are you jealous because I am generous" "Why be envious because I am generous"

This relates to the Ancient Near Eastern metaphor of "the evil eye" (cf. Deut. 15:9; 1 Sam. 18:9). In this context it referred to jealousy or envy (cf. Mark 7:22). See Special Topic at Matt. 6:22-23.

20:16 "So the last shall be first, and the first last" "So the last will be first, and the first last. For many are called, but few chosen" "So the last will be first and the first will be last" "So those who are last will be first, and those who are first will be last" " Thus the last will be first, and the first, last"

There is a phrase at the end of this verse "for many are called, but few chosen," which is found in the KJV, but is omitted in the NASB, NKJV, TEV, and JB. It seems to have been added from Matt. 22:14. It does not appear in the Greek manuscripts א, B, L, or Z. The UBS4 gives its exclusion an " A" rating (i.e., certain).

There is an obvious relationship between 19:30 and 20:16. Rewards are not based on merit but on grace. This has been understood in two ways.

1. All believers will not receive equal rewards, but equal standing in the kingdom. This is the biblical tension between a free salvation and Christ-like discipleship.

2. The Jews who received the promises of God first will not receive greater rewards or blessings than Gentile believers (cf. Luke 13:30).

Discussion Questions

This is a study guide commentary which means that we are responsible for our own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help to think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What are the guidelines for interpreting parables"

2. What is the literary context of this parable"

3. What does this parable have to say to the relationship between God's children and rewards"

4. What do you think is the relationship between this parable and the elder brother in the parable of the prodigal son (Luke 15)"

Contextual Insights for 20:17-18

A. The parallel of this account, found in Mark 10:32ff., sets the stage for the attitude and actions of the disciples.

B. It is obvious from this account that the disciples still had a fundamental misunderstanding of the Messianic kingdom. This was possibly related to Jesus' statement in Matt. 19:28.

C. This is the third and most detailed prediction of Jesus' death and resurrection to the disciples (cf. Matt. 16:21; 17:9,22-23). He knew why He came! He controlled His own history (cf. John 10:17-18)!

Word and Phrase Study

20:17 "as Jesus was about to go up to Jerusalem" Mark 10:32 says He had set His face toward Jerusalem and was walking out ahead of the disciples.

20:18 "the Son of Man" See the note at Matt. 8:20.

▣ "the chief priests and scribes" This was a reference to the Sanhedrin. It was made up of 70 leaders of the Jewish community in Jerusalem. The full title was "the chief priests, the scribes, and the elders," (cf. Matt. 16:21). This was the final authority in religious and political matters for the Jews, although it was extremely limited in a political sense by the Roman occupation forces.

Special Topic: the Sanhedrin at Matt. 16:21.

20:19 "and will hand Him over to the Gentiles to mock and scourge and crucify Him" This was a reference to Jesus' humiliation and abuse by the Roman authorities. The soldiers took out their animosity toward the exclusivism of the Jewish population by transferring it to Jesus.

This verb "hand over" (paradidōmi) often refers to Jesus being given into the legal authority of a group or person for judgment.

1. to the high priests and scribes, Matt. 20:18

2. to men, Matt. 17:22

3. to the Gentiles (ethnē), Matt. 20:19

4. to Pilate, Matt. 27:2

5. for crucifixion, Matt. 26:2

Because of Jesus' statement of Matt. 10:24-25, believers will also be "handed over" (cf. Matt. 10:17; 24:9; Luke 21:12).

▣ "crucify" The horror of this form of execution was not only in its public humiliation and pain, but in its relation to Deut. 21:23; according to the rabbis of Jesus' day "the curse of God" was upon those who are hung upon a tree. Jesus became "the curse" (Lev. 26; Deut. 27-28; Gal. 3:13; Col. 2:14) for sinful mankind!

▣ "on the third day" In 1 Cor. 15:4 Paul mentioned that this was an essential element of the gospel. However, when we look at the OT, it is difficult to find an allusion to the "three days." Some try to use Hos. 6:2, but this seems extremely doubtful. Because of Matt. 12:38-40 many use Jonah's time in the belly of the great fish (cf. Jonah 1:17). This seems to be the most appropriate.

For the Jews of Jesus' day any part of a day was counted as a full day. Remember Jews start their day at twilight (cf. Gen 1:5). Therefore Jesus' death late Friday afternoon (3 p.m.) and burial before 6 p.m. was counted as one day. Friday at twilight until Saturday at twilight (the Sabbath) was the second day; from Saturday at twilight until sometime before sunrise on Sunday was the third day. See note at Matt. 16:21.

▣ "He will be raised up" Usually the resurrection (see Special Topic at Matt. 27:63) is spoken of as an act of the Father's will which showed His approval of the life, ministry, and death of Jesus. However, in John. 10:17-18 Jesus asserted His own authority in His resurrection. Rom. 8:11 says the Spirit raised Jesus. Here is a good example of all the persons of the Trinity involved in the acts of redemption.

20:20 "the mother of the sons of Zebedee" From Mark 10:35 we learn that James and John were also active in this request. When one compares Matt. 27:56 with Mark 15:40 and John. 19:25 it is quite possible that Salome, Zebedee's wife, was the sister of Jesus' mother.

▣ "bowing down" This was not an act of worship but an act of selfish family ambition. How often do Christians kneel before God just to get what they want" They try to trade faith for favors (cf. Job. 1:9-11)!

▣ "making a request of Him" Mark records "do for us whatever we ask of you." This sounds like the request of an immature child.

20:21 "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left" Every time Jesus tried to discuss His death, the disciples began to argue over who was greatest. This shows a fundamental misunderstanding not only of the person and work of Christ, but of the Messianic kingdom (cf. Luke 18:34).

20:22 "but Jesus answered, 'You'" The "you" of Matt. 20:21 is singular, addressing the mother, but in Matt. 20:22 it is plural, addressing James and John.

▣ "Are you able to drink the cup that I am about to drink" The term "cup" was used in Ugarit literature to mean destiny. In the Bible, however, it seems to mean the experiences of life whether good or evil. It was usually used in the sense of judgment (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28, 49:12, 51:7; Lam. 4:21-22; Ezek. 22:31-34; Hab. 2:16; Zech. 12:2; Rev. 14:10, 16:19, 17:4, 18:6). However, it was also mentioned in a few passages as blessings (cf. Ps. 16:5, 23:5, 116:13; Jer. 16:7).

The added phrase found in the King James Version (KJV) referring to Jesus' baptism is simply not a part of the original Greek text of Matthew, nor the ancient Latin, Syriac, or Coptic translations. It came from Mark 10:38 and Luke 12:50, which was later inserted into Matthew by copyists as is the same addition in Matt. 20:23. The UBS4 rates their exclusion as "A" (certain).

20:23 "My cup you shall drink" James was the first martyr of the apostolic band (cf. Acts 12:2). John lived long enough to be exiled by the Roman government to Patmos (Rev. 1:9) and died of old age in Ephesus (according to church tradition).

The KJV adds a phrase, "and be baptized with the baptism that I am baptized with," but it is an addition from Mark 10:39. Scribes tended to make the Gospels parallel!

▣ "for whom it has been prepared by My Father" This is perfect passive indicative. Here is another example of Jesus' submission to the Father's will and purpose. The Father is in control of all things (cf. 1 Cor. 15:27-28).

20:24 "And hearing this, the ten became indignant with the two brothers" They were angry because they did not ask first! But they also put on a show of anger as though they knew the question was out of place but secretly wanted to ask the same question.

20:26 "whoever wishes to be first among you shall be your slave" Jesus did not condemn their ambition for greatness, but defined its true parameters in light of one's commitment to Him. In Jesus' kingdom leadership is servant hood (cf. Matt. 23:11; Mark 9:35; 10:43)! Believers are saved to serve! Believers are saved from the service of sin to the service of God (cf. Romans 6)!

20:28 "the Son of Man did not come to be served, but to serve" Here is the practical truth of who is greatest (cf. Mark 10:45; Luke 19:10). Jesus knew that He came to (1) reveal the Father; (2) give mankind an example (i.e., selfless service) to follow; and (3) die a substitutionary death

▣ "and to give His life" There is a price to be paid for spiritual greatness and it is in service-even sometimes ultimate service, which is laying down your life for a friend (cf. John. 15:13; 2 Cor. 5:14-15; 1 John. 3:16).

▣ "a ransom" This term (lytron) found only twice in the NT, here and Mark 10:45, implied a price paid to purchase the freedom of a slave or prisoner of war. It is used in the LXX to translate koper (BDB 497 I), which denotes a life given to cover sin (i.e., Num. 35:31,32). Jesus did something for believers that they could never have done for themselves. The price was paid to reconcile the justice of God and the love of God (cf. Isa. 53; 2 Cor. 5:21).

Special Topic: Ransom/Redeem

▣ "for many" This is an allusion to Isa. 53:11-12. The term "many" was not used in a restrictive sense of a special few, but the natural result of Christ's work. The rabbis and the Qumran community used the term "many" for the community of faith or the elect. By comparing Isa. 53:6c with 53:11d and 12e, we can see the central play between "all" and "many." This same play is used by Paul in Rom. 5:17-19. Verses 18 and 19 are parallel, which means "all" and "many" are synonymous. This cannot be a proof-text for strict Calvinism!.

20:29-34 This was another healing miracle of Jesus that displayed His compassion and power. Again characteristically for Matthew there were two blind men healed (and not only one as in Mark 10:46-52 and Luke 18:35-43).

20:29 "as they were leaving Jericho" It is interesting that both Matthew and Mark (10:46-52) place this healing as Jesus left Jericho, while Luke (18:35-43) places it as He was entering. There was an old Jericho and a new Jericho. It is possible that both accounts are accurate.

▣ "two blind men" The healing of the blind was an OT Messianic sign (cf. Isa. 29:18; 35:5; 42:7,16,18). Jesus had compassion on those who others regarded as "throw-away" people (cf. Matt. 20:31).

20:30 "Son of David" See note at Matt. 9:27. Matthew records the use of this Messianic title often (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30; 21:9,15; 22:42,45).

Discussion Questions

This is a study guide commentary which means that we are responsible for our own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. In every context where Jesus foretells His death, what do the disciples discuss"

2. Where is the third day mentioned in the OT concerning Jesus resurrection"

3. Is James and John's mother related to Jesus"

4. Why is verse 28 so important"

5. Explain how "all" and "many" can mean the same.

Another Prediction - Matthew 20:17-19

Jesus is now giving His disciples a regular diet of reminders about His coming death. Before Jesus was vague about the details of where and how, but now we see Jesus filling in the particulars.  Jesus will be betrayed to the religious authorities.  The chief priests will try Him, mistreat Him and hand Him over to the Romans to suffer the most feared form of punishment.   And on the third day He will rise.

Many see Jesus’ willing embrace of the cross as weakness and foolishness.  They laugh at His resolve to “waste” such a great mind and soul by surrendering to His enemies.  But here’s what they do not see.  They do not see that Jesus was not going to Jerusalem to surrender, but to fight.  He was not going to yield to the religious elites, but to overcome them.  With Jesus’ procession to the cross, evil was about to collapse in on itself, and Jesus, the Son of God, was the chief catalyst that would draw all the necessary forces of evil.  Like an enormous wave irresistibly drawn to the shore, evil would build up and crash viciously yet harmlessly on the Great Rock.  Satan was about to take his best shot and fail.  He would expend all of these energies and would wind up powerless before God.  His one trump card would be taken away as the Christ would rise gloriously from the grave three days after His death.

Opening prayer:

Lord our God, Your prophets remind us in season and out of season of our responsibilities toward You, and toward the world of people. When they disturb and upset us, let it be a holy disturbance that makes us restless, eager to do Your will and to bring justice and love around us. We ask You this through Christ our Lord.

Reflection

• This Gospel presents three points: the third announcement of the Passion (Mt 20, 17-19), the petition of the Mother of the sons of Zebedee (Mt 20, 20-23) and the discussion of the disciples regarding the first place (Mt 20, 24-28).

• Matthew 20, 17-19: The third announcement of the Passion. Going toward Jerusalem, Jesus walks in front of them. He knows that He is going to be killed. The Prophet Isaiah had already announced it (Is 50, 4-6; 53, 1-10). His death is not the fruit of a plan established in advance, but the consequence of the commitment taken concerning the mission received from the Father, to be at the side of the excluded of His time. This is why Jesus speaks to the disciples about the tortures and death that He will have to face in Jerusalem. The disciple should follow the Master, even if he has to suffer like He. The disciples are frightened and accompany Him with fear. They do not understand what is happening (cfr. Lk 18, 34). Suffering did not correspond to the idea that they had of the Messiah (cfr. Mt 16, 21-23).

• Matthew 20, 20-21: The petition of the mother to obtain the first place for her sons. The disciples do not understand the importance and significance of the message of Jesus, but they continue with their own personal ambitions. When Jesus insists on service and the gift of oneself, they continue to ask for the first places in the Kingdom. The mother of James and John, taking her sons with her, gets close to Jesus. The two did not understand the proposal of Jesus. They were concerned only about their own interests. This is a sign that the dominating ideology of that time had profoundly penetrated in the mentality of the disciples. In spite of the fact of having lived with Jesus several years, they had not renewed their way of seeing things. They looked at Jesus as always, with the same look. They wanted a reward for the fact of following Jesus. The same tensions existed in the communities of the time of Matthew and they still exist today in our own communities.

• Matthew 20-22-23: Jesus’ answer. Jesus reacts firmly:”You do not know what you are asking for!” And He asks if they are capable of drinking the chalice that He, Jesus, will drink and if they are ready to receive the baptism which He will receive. It is the chalice of suffering, the baptism of blood! Jesus wants to know if they, instead of the places of honor, accept to give their life up to death. Both answers: “We can!” It seems to be a response not given from within, because a few days later, they abandoned Jesus and left Him alone at the hour of suffering (Mk 14, 50). They do not have a great critical knowledge; they do not perceive their personal reality. In what concerns the first place, the place of honor, in the Kingdom at the side of Jesus, the one who grants this is the Father. What He, Jesus, has to offer, is the chalice and the baptism, suffering and the cross.

• Matthew 20, 24-27: It should not be like that among you: Jesus speaks once again, on the exercise of power (cfr. Mk 9, 33-35). At that time those who held power did not give an account to people. They acted as they wished (cfr. Mk 6, 27-28). The Roman Empire controlled the world and maintained it submitted with the force of the arms and in this way, through tributes, taxes, succeeded in concentrating the riches of the people in the hands of a few in Rome. Society was characterized by the repressive and abusive exercise of power. Jesus had an altogether different proposal. He said: “It should not be like that among you; but the one, who wants to become great among you, should become a servant, and the one who wants to be the first one among you, will become your slave!” He teaches against privileges and rivalry. He wants to change the system and insists on the fact that service is the remedy against personal ambition.

• Matthew 20, 28: The summary of the life of Jesus. Jesus defines His mission and His life: “I have not come to be served but to serve!” He has come to give His own life for the salvation of many. He is the Messiah Servant, announced by the Prophet Isaiah (cfr. Is 42, 1-9; 49, 1-6; 50, 4-9); 52, 13-53, 12). He learnt from His Mother who said: “Behold, the handmaid of the Lord!” (Lk 1, 38). A totally new proposal for the society of that time.

Personal questions

• James and John ask for a favor, Jesus promises suffering. And I, what do I ask Jesus for in my prayer" How do I accept suffering and the pains and sorrow which come to me in my life"

• Jesus said: “It should not be like that among you!” Does my way of living in community follow this advice of Jesus"

Concluding Prayer:

Draw me out of the net they have spread for me, for You are my refuge; to Your hands I commit my spirit, by You have I been redeemed. God of truth. (Ps 31,4-5)

Commentaries:

For more emphasis.  The disciples have been carried away by the fellowship they are having with Jesus.  When He said it again even Peter was trying to talk Him out of it.

So that they will not be taking unawares. secondly, so that they will be his witness when he will rise again...

Jesus knew why he was put on this earth by the Heavenly Father and He was always preparing his disciples so they would continue to teach God's word and understand why He was being sacrificed.  They were not to be bitter but to rejoice in his death and his power to rise again. 

To show them that the scripture is going to be fulfilled

Jesus kept telling the disciples that He was to die partly because He saw that the disciples had a different concept about His mission on earth. The repetitions were necessary to drum it into their minds about what the prophets had said about His death. Even then, they lacked the spiritual intellect to comprehend what He  was telling them.

Jesus keeps on telling His disciples about His death so as to enlighten His disciples

To prepare them. I don't think they fully understood or believed, so JESUS was reiterating this so there could be no doubt the chain of events that would start to transpire.

Jesus wants his disciples to know that His death was prophesied and wants to prepare them. He also want them to continue teaching His word.  

Jesus keeps telling his disciples about his death so that they can be prepared for it and spread his teaching and the Word of God.

Jesus was telling them what had not happened so it was prophesy ,to strengthen their faith

Jesus keeps telling the disciples that He is about to die so that they will not put their false hope on Him establishing a visible earthly kingdom in their generation but rather putting their hope on Him, establishing a spiritual kingdom right within their hearts, which they cannot see and won't exist yet in the natural.

He keep telling them because He was preparing to the event and so that they may not be surprise when it is happening. They will be a witness for Him

I believe Jesus had to tell the disciples more than once about his impending death and resurrection even though they still would not understand the enormity of what was taking place. Our Lord and

Savior was defeating Satan once and for all! The disciples would eventually understand and be able to explain it to us through the new testament.

So that they should bear witness after His resurrection.

Jesus knew that his assignment on earth that God have sent him to do would soon be accomplished.

Jesus is preparing to them after He will die how they will live in this world that is why Jesus keeping telling the disciples that He is about to die.

He is reassuring them so they will not be dismayed, but understand He goes the path chosen and known for nothing is hidden in Gods will!

He wants them to be aware of coming times and fulfill their responsibilities as per lord's saying. he wants them to be prepared for what was going to happen to him..

Jesus was fully in knowledge of His mission. He wanted to ascertain complete understanding and comprehension by His disciples of the magnitude of His act of suffering, crucifixion, death, separation of God and resurrection; as evidence of God's Love for us, and the way for settlement of our sins and to eternal life.

These understandings, conviction and acceptance were vital for their mission as spokesmen of His teachings; so vital that he later warned Peter about his denial.

Jesus kept telling His disciples that He was going to die for us to assure them of His love and teachings and not to lose faith in accordance with the scriptures.  Blessings.

He was preparing them for what was coming ahead so that they use this time to increase in their faith so that when the time comes they are not taken by surprise and are fully aware of what was going on and even in the absence of Jesus they would still have faith and not forget that he will rise again.

Jesus also wanted them to realize that he is the son of God and has come to fulfill the prophecies. He also wanted to prepare them mentally and emotionally so that they will be able to cope with seeing him going through all the pain and seeing him die. He also wanted to show them how much he loves and cares for us. He knew what lay ahead of him but still went through with it without any regrets. He would have escaped if he wanted but didn't.

To insure that they understood why this was to come about. That they may be ready for the sacrifice that the son of man must go through to complete the plan of God. To fulfill what was prophesied long ago.

To ensure that His disciples are prepared for his demise and that they know that He is the Son of God. So to make way for the Holy Spirit who will be their advocate

THE PLAN OF GOD, Sacrifice Plus Obedience

Matthew 20:1-16

The Parable of the Workers in the Vineyard

"For the Kingdom of Heaven is like a man who was the master of a household; who went out early in the morning to hire laborers for his vineyard. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. Again he went out about the sixth and the ninth hour, and did likewise. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle"'

"They said to him, 'Because no one has hired us.'

"He said to them, 'You also go into the vineyard, and you will receive whatever is right.'

When evening had come, the lord of the vineyard said to his manager, 'Call the laborers and pay them their wages, beginning from the last to the first.'

"When those who were hired at about the eleventh hour came, they each received a denarius. When the first came, they supposed that they would receive more; and they likewise each received a denarius. When they received it, they murmured against the master of the household, saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!'

"But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius" Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn't it lawful for me to do what I want to with what I own" Or is your eye evil, because I am good"' So the last will be first, and the first last. For many are called, but few are chosen."

Why is it OK with God to pay the one who worked all day the same amount paid to the one who worked only an hour"

Workers in the Vineyard (Matthew 20:1-16)

The first part of the 20th chapter of Matthew records another story that Jesus told, this time about the wages paid to the workers in the vineyard. It clearly is about serving the Master, or working in the kingdom, but the twist here is that many of those who worked in the vineyard did not think that the wages were fairly paid. The story follows logically the ideas of the last chapter concerning wealth and the Kingdom of Heaven, that is, following the Lord and the cost of that discipleship. The theme of the last being first and the first being last ended that chapter, and this one as well. God’s economy of grace is not the same as the natural order people expect.

After this passage the focus will turn to Jerusalem and the suffering of the Messiah. In Matthew 20:17-19 Jesus will speak of His death again. Then, when the mother of the sons of Zebedee comes and asks for favors for her sons in the kingdom, Jesus speaks of their being able to drink the cup that He must drink (20:20-28). And then as a climax to His teaching and His mighty works, Jesus healed two blind men in Jericho as He headed toward Jerusalem (20:29-34).

We have here a story without any additional teaching. The statements of the landowner in the story therefore form the teaching that the Lord wanted to make. After all, the landowner does represent the Lord.

The story could be divided into two or three parts for the organized study: The basic story of the hiring agreement, the twist in the story when the workers were all paid the same thing, and the landowner’s explanation of what he was doing (the first two could be joined together).

The passage is uncomplicated. There is no citation from an Old Testament prophetic passage to be dealt with. There is no miracle in the story that has to be explained. There are no heavy theological expressions or terms that have to be studied. And there is no real sin in the story that has to be confronted, perhaps a mild complaint and dissatisfaction by the workers. What we are left with is a fairly simple story with a twist to it, and a lesson made out of the event.

Analysis of the Text

I. The Master arranges for People to work in His Vineyard (1-7)

There is no reason whatsoever to go into this passage in great detail; the grammar and the vocabulary is all pretty much straightforward. In fact, an excellent reading of the story will provide enough color for any explanation of the meaning. But because even reading a passage requires a certain amount of exegetical interpretation, we must trace the basic things here.

In order for the story to work, the imagery has to be clarified. The landowner clearly represents the Lord, and the vineyard represents His kingdom. These two motifs have been used elsewhere in Jesus’ teaching with these meanings. There is no reason to ask what kind of work they were supposed to do, because that is not the main thrust of the text. But what is important is the apparent inequity in the pay scale.

The story unfolds as the day progressed. The landowner wants to hire some men to work for him. He simply goes to the place where he could find such labor, the local labor pool. Even to this day men stand around these areas in the hopes that they will be picked up and given a day job. And in our story the landowner made several runs at the marketplace, perhaps because the work apparently proved too much for the first two who were hired, or perhaps because the day was spent and the work needed to be done, we cannot tell.

But we can already anticipate where this story might be going. As time progresses, the Lord goes looking for more and then even more people to come and work in his vineyard, with the promise of a fair wage. In the Bible, working in the vineyard is a fairly solid image of serving in the Lord’s kingdom. The emphasis on wages in the outworking of the event means that this story is primarily about God’s gifts, or rewards, for faithful service. But the length of service and the amount of work does not determine what the reward is.

II. The Master pays everyone an Equal Salary for the Day’s Work (8-13).

After the day came to an end, the landowner called his manager to pay the workers. But to everyone’s surprise, he first paid the workers who came last, and who probably worked an hour or two. They received the pay for a full day’s work.

This led the other workers to think that they would get more, because they had been there all day. But they were wrong; they all received the same thing, a full day’s wages. This landowner was certainly unconventional.

Quite understandably, the workers who had been there all day complained to the landowner. They thought it was unfair that the men who worked only a little should get as much as they. Most workers would think the same thing. But the landowner simply had to remind them of the facts of the case, and that ended the discussion.

III. The Master pays His Workers fairly because it is by Grace (14-16).

In response to the complaint the landowner simply had to remind the workers of a few important points. He paid the early workers exactly what He promised, what they agreed to. So they had no reason to complain. And since He was the landowner, he was free to offer the other workers what He thought was fair if they would come and work as well. And finally, He told the workers to take their wage and go. There was no chance of their changing His mind; and nothing good would come out of their wanting more than the later workers, for there was no law that said he had to pay everyone proportionately.

The final point of the story says that the last will be first and the first will be last, a statement made elsewhere in the Gospel. At the least this statement says that the Lord cannot be held to social convention or custom in the way that He rewards people; but it certainly also says that His pact with each group is fair, and generous since without it they would have nothing. In other words, it is by grace that He rewards the workers, just as it was by grace He offered them the place.

Formulating the Lesson

Was this story prompted by the disciples claim that they had left everything to follow Christ, implying that they deserved some kind of reward for their service" Most likely, for Peter thought he should receive more than the rich young man would have. After all, they were the first to leave everything and follow Him. This lesson was apparently prompted by the event that led to the teaching on wealth and the kingdom and concluded with the same theme of the last being first. But the message here goes even further, to the general call to faithful discipleship.

We may form the interlocking lessons out of the answers of the landowner at the end of the story, for those represent the teachings of Jesus on reward for faithfulness.

1. The Lord is sovereign over His kingdom. Because He is the landowner, He can pay people whatever He wants to pay them, as long as He is just. And no one here could accuse Him of being unjust. He owed no man an explanation of His dealings with the workers in the vineyard. He arranged for the first workers to be paid a day’s wages, that was fair. But the other workers He only promised a fair wage, and He certainly was more than fair there.

In God’s kingdom, then, He is absolutely sovereign and He can deal with all people in whatever way He chooses. He is free to give some people more than others in relationship to their years of service or contribution. He alone makes the decisions of what to give people for service, how to use them (all day or not), and how to reward their faithfulness. And no one can challenge the decision of the sovereign Lord.

2. Everyone who serves the Lord will be treated fairly. The workers either got what they agreed to, or they got more. In fact, the latter servants came to work without an exact agreement, so they actually trusted the landowner that they would receive a fair wage. They did not have a settled agreement fixed. And because they trusted His equity, they were rewarded with the same wage that the others who worked all day were receiving. But they got their first when the owner paid the wages. This no doubt was designed to underscore the point that the last shall be first.

3. How the Lord treats all of His servants is by grace. Until the workers were approached by the landowner, they had no work. If He had not found them and arranged for them to enter his vineyard, they would have remained with nothing. No one can complain that such a gracious provision is unfair, unless they think that everything must be based in a legal arrangement. Everyone should be thankful that God opened up the opportunity for service.

The story starts out with a conventional plot, hiring day workers. But it turns at the end to what is totally unconventional, so that the people who worked the least got equal pay. How is it possible that the last shall be first" Not by agreement and not by contract, but by grace and grace alone. As 19:30 reminded us, with God all things are possible, and especially this work of grace that the last is first. If God extends grace to people at the eleventh hour, and they respond, trusting in His goodness, they will also receive what He promised others. If God calls people into service in His vineyard, and they serve Him faithfully, both the calling and the reward is by grace, especially if their work was not a full day.

4. The workers should be pleased with what He gives them, and not concerned with what He gives other people. If the workers were genuinely pleased to receive the work and the day’s wages, they would have focused on that, and not on another worker’s packet. It is when people start comparing what God has given to other believers that they begin to judge God’s fairness. But in the final analysis it is not by length of service, or amount of work, that grace operates, it is based on what He chooses to give.

The warning to each of us is not to be proud of what we have done and expect more than those whom we think have done less. After all, if we have done more, or done it longer, it is only because by His grace He made the opportunity available earlier for us. The word here drives us back to the instruction that whether He gives us a whole day, or just an hour, we must serve Him faithfully and trust that we will enter into the reward that He has in store for those who are faithful. That God chose any one of us for His vineyard is amazing. We should rejoice in that, and rejoice in the fact that He is still inviting otherwise “unemployed” folks to join.

In the final analysis this story is basically about people responding to the opportunity to work in His vineyard when the invitation is made to them. For some the arrangements are clear, for others they are not, but in both cases the Lord deals justly and fairly with His people. It is not a parable about salvation per se, but about working in His vineyard, and the rewards that will be given for faithfulness. The bottom line is that people should be ready to respond to the opportunity for service, and rejoice in what He gives us as a reward for our service. He alone knows the value of each person’s service for His kingdom. But we can all rest assured that when the opportunity and the rewards come from the gracious Lord, they will be just and generous.

It's Not About Seniority! - Matthew 20:1-16

This parable of the workers is set within the borders of two statements the Lord made that appear to be identical. In the textual sequence, notice in 19:30 - "But many who are first will be last, and the last first." The parable follows this statement. Then after the parable: "So the last will be first, and the first last. For many are called, but few chosen," (20:16). Knowing what these statements are about can give us an advantage in understanding the parable.

The first statement (19:30) is part of the Lord's response to Peter's question; "...we have left all and followed You. Therefore what shall we have"" Jesus assured him of the privilege of apostolic function (sitting "on twelve thrones, judging the twelve tribes of Israel," v.28), and Jesus also spoke to the abundant blessings for "everyone" who follows Him. Christians receive far more than they give up (v.29). Then comes the statement: "But many who are first will be last, and the last first." Jesus wants Peter and the other disciples to know, reward in the kingdom (both immediate and ultimate) is not dispensed according to seniority or time in service. The apostles had been with Jesus from the beginning of His work (Acts 1:21-22). And while they had a special work or role not shared by all kingdom citizens, still, reward in the kingdom (immediate and ultimate) is not based on how long you have served. It is based on the grace of God, and the quality (depth, perseverance) of your response to His grace. There is equality in the abundance of blessings citizens in the kingdom receive that is reckoned by grace not time cards (so much work, so much pay). So the last to enter the kingdom have full remission of sins and hope, just as those who are veterans. It is all about grace, not about when you enter or some human standard of rank.

The parable in Matthew 20 illustrates that. Taking off from Peter's question, what we gain from following Christ doesn't depend upon the calendar or time clock. It is about diligence of heart, acting as a chosen one from the time you start (early or late). "Christ has turned the accepted order of things upside down: His kingdom includes those like little children (18:2), but excludes those like the ruler (v.25). Some who think they are great by men's standards, do not rate highly at all by heaven's standards. And those ranked last by men shall be ranked first in heaven. To underscore this, Jesus will give a parable (20:1-16) that amplifies the principle: 'many that are first shall be last; and the last shall be first'," (20:16; 16:25).

Now the parable: A landowner went out early in the morning (6 am) to hire laborers for his vineyard. Most likely, this is about a farmer who needed workers immediately, as many as he could get, to bring in the harvest. The grape harvest, for example, might ripen and need to be taken in quickly before threatening weather. In such circumstances, it was common for farmers to go out in the morning to seek workers from something like a day labor pool (workers available, waiting to be hired even for temporary work).

The landowner in this parable found some workers; put them in the fields for the common daily wage. Then he went back out about "the third hour," (9 am) to find more laborers. He saw men not working. He "said to them, 'You also go into the vineyard, and whatever is right I will give you.' And they went." While these men didn't start work at the same time as the early workers, they were promised "whatever is right."

"Again he went out about the sixth and the ninth hour, and did likewise," (v.5). Even late into the date, "the eleventh hour he went out and found others" not working. He said to them, "Why have you been standing here idle all day"" They said, "no one hired us." "He said to them, 'You also go into the vineyard, and whatever is right you will receive," (v7b).

At the end of the day, time came for the workers to be paid. "So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.' And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius" Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things" Or is your eye evil because I am good"' So the last will be first, and the first last. For many are called, but few chosen." (Matt. 20:8-16)

Observe that nobody was cheated! Not a single worker was underpaid. While it may be argued (based on human, subjective, economic comparisons) that some were overpaid, nobody was cheated. The complaint of the early workers offered no evidence of wrongdoing. It was a complaint born in hearts of jealousy, not objective reality. "None of them received less than they expected and many received more". We should rejoice in the good others receive.

The landowner had the right to "overpay" the late workers. He said "whatever is right you will receive." He determined what was right, not based on ordinary human accounting, but grace. His overpayment of the late workers was his choice and nobody could argue he didn't have that right.

What counts in the Kingdom of God is not seniority or years of service, but diligence of heart as a chosen one. Through the parable, it is like Jesus said to Peter and the others: "You are privileged to be with Me, to be here early, to 'sit on twelve thrones.' But others will come into the kingdom. You must not claim a special honor above them or an exalted place over them (see Matt. 20:25-28). All men, no matter when they come in, are equally precious to God." Reward in the kingdom is not dispensed by virtue of time served but by grace extended to the chosen (willing; many are called but not willing). Seniority does not necessarily mean honor. Experience in years doesn't promise greater pay. Remember, it is all based on grace, not ordinary human economic calculations of so much pay for so much work.

Sometimes a man dies full of years and full of honor, with his day's work ended and his task completed. Sometimes a young person dies almost before the door of life and achievement has opened at all. From God they will both receive the same welcome, for both Jesus Christ is waiting, and for neither, in the divine sense, has life ended too soon or too late.

Jesus' story makes no economic sense and that was his intent. He was giving us a parable about grace, which cannot be calculated like a day's wages. The employer in Jesus' story did not cheat the full-day workers. No, the full-day workers got what they were promised. Their discontent arouse from the scandalous mathematics of grace. They would not accept that their employer had the right to do what he wanted with his money when it meant paying scoundrels twelve times what they deserved. Significantly, many Christians who study this parable identify with the employees who put in a full day's work, rather than the add-ons at the end of the day. We like to think of ourselves as responsible workers, and the employer's strange behavior baffles us as it did the original hearers. We risk missing the story's point: that God dispenses gifts, not wages. None of us gets paid according to merit, for none of us comes close to satisfying God's requirements for a perfect life. If paid on the basis of fairness, we would all end up in hell.

It is not merely the time that we put in. It is the heart that we put into the time we have.

Parable of the Workers in the Vineyard

The Parable of the Workers in the Vineyard (also called the Parable of the Laborers in the Vineyard or the Parable of the Generous Employer) is a parable of Jesus which appears in only one of the Canonical gospels of the New Testament.

According to Matthew 20:1–16; Jesus says that any "laborer" who accepts the invitation to the work in the vineyard (said by Jesus to represent the Kingdom of Heaven), no matter how late in the day, will receive an equal reward with those who have been faithful the longest.

A Roman denarius 

The word translated as "penny" in the King James Version of this parable is the denarius, a silver coin which was the usual day's wage for a laborer. 1) The hours here are measured starting at about 6:00 AM, so that the eleventh hour is between about 4:00 and 5:00 PM. 2) The workers are poor men working as temporary farmhands during the harvest season, and the employer realizes that they would all need a full day's pay to feed their families.

The payment at evening follows Old Testament guidelines: Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee (Deuteronomy 24:14–15, King James Version)

In contrast to Rabbinic parables with a similar theme, this parable stresses God's unmerited grace, rather than any sense of "earning" God's favor. In this way it resembles the Parable of the Prodigal Son. 

The parable has often been interpreted to mean that even those who are converted late in life earn equal rewards along with those converted early. An alternative interpretation identifies the early laborers as Jews, some of whom resent the late-comers (Gentiles) being welcomed as equals in God's Kingdom.

However, while interpreting and applying this parable, the question inevitably arises: Who are the eleventh-hour workers in our day" We might want to name them, such as deathbed converts or persons who are typically despised by those who are longtime veterans and more fervent in their religious commitment. But it is best not to narrow the field too quickly. At a deeper level, we are all the eleventh-hour workers; to change the metaphor; we are all honored guests of God in the kingdom. It is not really necessary to decide who the eleventh-hour workers are. The point of the parable, both at the level of Jesus and the level of Matthew's Gospel, is that God saves by grace, not by our worthiness. That applies to all of us.

Some commentators have used the parable to justify the principle of a "living wage", though generally conceding that this is not the main point of the parable. An example is John Ruskin, who quotes the parable in the title of his book Unto this last. Ruskin does not discuss the religious meaning of the parable but rather its social and economic implications.

In Islamic texts, a somewhat different parable, possibly derived from the New Testament one, has been recorded in Islamic Hadith:

The Prophet said: "Your example and the example of the people of the two Scriptures are like the example of a man who employed some laborers and asked them, ‘Who will work for me from morning till midday for one silver coin"’ The Jews accepted and carried out the work. He then asked, Who will work for me from midday up to the afternoon prayer for one silver coin"’ The Christians accepted and fulfilled the work. He then said, ‘Who will work for me from the afternoon till sunset for two silver coins"’ You, Muslims have accepted the offer. The Jews and the Christians got angry and said, ‘Why should we work more and get lesser wages"’ Allah said, ‘Have I withheld part of your right"’ They replied in the negative. He said, ‘It is My Blessing, I bestow upon whomever I wish.’

In another version, the Prophet Muhammad is recorded to have said: The Prophet said, “The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, ‘We do not need your money which you have fixed for us and let whatever we have done be annulled.’ The man said to them, ‘Don’t quit the work, but complete the rest of it and take your full wages.’ But they refused and went away. The man employed another batch after them and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed for the first batch.’ So, they worked till the time of ‘Asr prayer. Then they said, “Let what we have done be annulled and keep the wages you have promised us for yourself.’ The man said to them, ‘Complete the rest of the work, as only a little of the day remains,’ but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people and the example of this light which they have accepted willingly.”

Matthew 20:1-16: Justice Comes In the Evening

Maybe you remember this old line: A conservative is a liberal who has been mugged, and a liberal is a conservative who has been arrested.

Our notions of justice usually cannot help but be influenced by our own circumstances and by our opinions about what we and others deserve. We insist justice has to do with equality, but a lot of the time it's a word we toss around to keep people and things we don't like at bay.

And then along comes Jesus, eager to mess even more with our regular attitudes about what's right or fair.

It's a Story about Generosity

Maybe no other words attributed to Jesus cause as much offense to ethical calculations as his Parable of the Workers in the Vineyard (Matthew 20:1-16). He likens "the Kingdom of Heaven," or the way things are when God sets the standards, to a situation in which hardworking, reliable people get shafted. Or do they"

The story goes like this: Early in the morning, a landowner (who seems to represent God in this parable) hires people to work in his vineyard for the standard daily wage. He hires additional people at 9 a.m., noon, 3 p.m. and again at 5 p.m., telling each of these groups that he will give them "whatever is right." When the hot workday ends, he first pays the folks who labored only a single hour the standard daily wage, the same amount he pledged to those who worked nearly sunup to sundown. When the members of that full-day crew get to the front of the line, they receive the same amount, exactly what they were promised.

The full-day workers are understandably resentful. We aren't told how the one-hour shift responds. Maybe they had hustled back to their homes thinking the landowner might have a change of heart. Meanwhile, dismayed accountants back in the vineyard probably start updating their resumes.

The actions of the landowner are all kinds of crazy. They make no sense, at least from an economic perspective. Yet that's the point. Jesus' parables often include absurd behavior to deliver their message, which in this case is a characterization of what it means to call God "righteous" or "just." When the landowner promises to pay "whatever is right," his words mean "whatever is just."

It's A Parable About God's Graciousness. So excessive is God's propensity to give and care, it violates our instincts about fairness. Such justice looks rash. It almost makes God out as inattentive to the kinds of people who, just by going about their usual business, easily exceed humanity's lowest common denominators for effort, morality and piety.

But, then again, the landowner does give the complaining workers exactly what he promised them.

It's a Story about People in Need

We learn more about God when we travel deeper into the world the parable imagines and consider its other characters.

We have to ask about who receives extravagance from the landowner. Some readers spiritualize the parable by saying that working in the fields is an allegory for serving God or toiling away in the ministries of the church. But those who are hired at 5 p.m. suggest to types of people other than those who sleep in on Sunday mornings.

After all, this parable draws all its force and illustrative potential from the dynamics of economic life. Whom, then, should we think the landowner encounters when he's looking for workers late in the afternoon" What kind of people are the last to find jobs, added to the rolls only when there's no more labor available" Nothing suggests that those characters in the parable are irresponsible or lazy. More likely, they are unwanted.

Who spends the whole day waiting to be hired but doesn't find success until the end of the day" In Jesus' time, these would be the weak, infirm, and disabled. Maybe the elderly, too. And other targets of discrimination, such as criminals or anyone with a bad reputation. God, who is "just," then, is inclined to show special generosity to the poor and outcast. No wonder the respectable people get anxious.

Don't stop there. If we're composing a list of "people who have to wait all day long to get hired" in our current setting, we need to expand it. Add the unemployed and underemployed to the list. At a time when the total unemployment rate in America exceeds 16 percent, suddenly those who cannot get hired until 5 p.m. aren't necessarily just people wearing rags or talking gibberish to themselves. Many are college graduates, highly skilled manufacturers, loyal, capable.

Undocumented immigrants also belong on the list, for who hires them these days" The parable's landowner might be at risk of prosecution in Alabama, depending on the outcome of a battle over that state's new immigration law. It's a severe law allegedly spurred by the national unemployment crisis, but one legitimately wonders how the law's rough justice squares with a Bible that repeatedly commends hospitality and compassion toward refugees, strangers and other aliens (Watch The Immigration Debate: Alabama Bishops Unite to Fight Tough New Law)

The parable doesn't dissolve these intractable issues that plague us. Nor does it promise that tomorrow the landowner might send all the laborers home to new mansions and in perfect health. We're not looking at that kind of generosity.

But the parable does make us pause to consider questions about what kinds of people are in need of "whatever is right." Who needs benevolence the most" How might a society that promises "justice for all" stop vilifying, shaming and neglecting the precise kinds of people to whom God most desires to express unusual generosity"

It's a Story about Value

In the end, it's not about unfair payments. At the parable's conclusion, the full-day workers don't moan that they have been cheated. They complain instead to the landowner, "You have made them [the one-hour workers] equal to us."

It's not the generosity or the extravagance that makes them angry. Rather, the issue is this: By dealing generously with a group of people that no other manager in town considered worth the trouble of hiring, the landowner has made a clear declaration about their value, their worth. The landowner's undue kindness thus denies the full-day laborers the bonus they think they can claim: a sense of privilege or superiority.

You don't have to read much of the Bible before you notice that it is God's preference to show uncommon compassion to those who don't have it so good, who have been denied a dignified place in the system. We get that. What chafes about it, especially in response to this parable, isn't that we want extra doses of compassion for ourselves. Rather, we wish that God's modus operandi didn't make us and countless others look so cheap in comparison, through our own sad inability to allow benefits to go to the people who need them the most.

Matthew 20:1-16: What, in a word or two, is the parable of the laborers in the vineyard about"

Before reading any further in this commentary take a moment to re-read Matthew 20:1-16 and think about this question: What, in a word or two, is the parable of the laborers in the vineyard about"

Perhaps we could re-read this parable a couple of times and come up with a slightly different angle on it, depending on the word or phrase we use to summarize the story. This does not mean, of course, that the parable can mean anything, but that there is some complexity to the way the biblical text (and perhaps parables in particular) will strike us. Two things in particular jump out as we read and re-read this parable.

First, the parable of the laborers in the vineyard is about the 9th (and 10th) commandment. In a very real sense this parable is about coveting. While "covet" may not seem the most obvious word to describe what is going on here, it does fit both the emphasis of Jesus' teaching and the overarching emphasis in Matthew on the Law and Jesus' representation of it in a way that transforms our thinking and doing. Coveting lies at the heart of this parable in a couple of ways.

We covet what God chooses to give to others. A parable is essentially an elaborate allegory. We are invited to see ourselves in the story, and then apply it to ourselves. The wages at stake (even at the moment of Jesus' first telling of the parable) are not actual daily wages for vineyard-laborers, but forgiveness, life, and salvation for believers. We need not literally be laborers in a vineyard, as we are all of us co-workers in the kingdom (1 Corinthians 3:9).

And in relationship, one believer to another, covetousness is a problem. The point here isn't necessarily that other people receive blessings from God that we don't; that they get more or better or lovelier gifts from God. The problem is that they get the same as us; and they don't deserve it, do they" They are less worthy, or later arrivals, or just plain worse sinners. They don't deserve the same as we get, do they" Not nothing maybe, but certainly not the same. The parable's day laborers parallel perfectly with today's forgiven-sinners in both our pews and pulpits.

We have a tendency, as the parable aptly illustrates, to covet and to be resentful of what others receive from God. The owner of the vineyard asks those who have worked longest and (presumably) hardest for Him, "Am I not allowed to do what I choose with what belongs to Me" Or are you envious because I am generous"" The point is that God's grace, mercy, and forgiveness are God's to give away as God sees fit.

As a direct result of this, we covet God's power to forgive and God's control over who is forgiven and how. This parable is perfectly matched in the lectionary to the parable of Jonah, who has run away to avoid delivering the message of forgiveness that God has sent him to proclaim. Jonah complains (complains!), "for I knew that you are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing," and surely this cannot be for them" It is ironic that Jonah, who had earlier declared that "deliverance belongs to the Lord" (2:9, a deliverance he himself has experienced), has rejected the good news of who God is for others.

The parable of the laborers in the vineyard is about coveting, about our frustration with the grace of God as it applies not to us, but to others.

Second, the parable of the laborers in the vineyard is about the first and the last. The parable itself displays a reversal of expectations: "the last will be first and the first will be last"; this is not only the summary of the parable (20:16), but a critical aspect of New Testament theology.

Notice the flow of the narrative as the workers are compensated for their labors: When evening came, the owner of the vineyard said to his manager, "Call the laborers and give them their pay, beginning with the last and then going to the first.  When those hired about five o'clock came, each of them received the usual daily wage.  When the first came, they thought they would receive more; but each of them also received the usual daily wage.  And when they received it, they grumbled against the landowner, saying, 'These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.'"

The last are literally first in that they are paid first. And the first, who have labored longest, must also wait the longest to get theirs. But notice as well that the first who are now last do not receive nothing or less, they receive the same, as the laborers themselves say, "you have made them equal to us...." So perhaps it should be said that the last shall be first, and the first shall be the same.

This element of the parable is taken up in the other Gospels and in Revelation; this scandalous reversal of expectation, of our sense of justice, and even of our hopes, is a central piece of the New Testament. Whoever wants to be first must be last, and servant of all (Mark 9:35); so much for human ideas of greatness. Who is worthy to climb the holy hill, and enter the gate of God's kingdom" Some are last who will be first, and some are first who will be last (Luke 13:30). And it is Jesus, who is first and last (Revelation 1:17), who tells us that we need not fear; for in the one who is both first and last, the first and the last are brought together when we are called to lay down the burdens of our days and find our home with God.

The scandal of this parable is that we are all equal recipients of God's gifts. The scandal of our faith is that we are often covetous and jealous when God's gifts of forgiveness and life are given to other in equal measure. And the scandal of our preaching, if based on this parable, ought to encompass both.

The Collect: Grant us, Lord, not to be anxious about earthly things, but to love things heavenly; and even now, while we are placed among things that are passing away, to hold fast to those that shall endure; through Jesus Christ our Lord, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

Exodus 16:2-15

The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. The Israelites said to them, "If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger."

Then the Lord said to Moses, "I am going to rain bread from heaven for you, and each day the people shall go out and gather enough for that day. In that way; I will test them, whether they will follow My instruction or not. On the sixth day, when they prepare what they bring in, it will be twice as much as they gather on other days." So Moses and Aaron said to all the Israelites, "In the evening you shall know that it was the Lord who brought you out of the land of Egypt, and in the morning you shall see the glory of the Lord, because He has heard your complaining against the Lord. For what are we, that you complain against us"" And Moses said, "When the Lord gives you meat to eat in the evening and your fill of bread in the morning, because the Lord has heard the complaining that you utter against Him; what are we" Your complaining is not against us but against the Lord."

Then Moses said to Aaron, "Say to the whole congregation of the Israelites, `Draw near to the Lord, for He has heard your complaining.'" And as Aaron spoke to the whole congregation of the Israelites, they looked toward the wilderness, and the glory of the Lord appeared in the cloud. The Lord spoke to Moses and said, "I have heard the complaining of the Israelites; say to them, `At twilight you shall eat meat, and in the morning you shall have your fill of bread; then you shall know that I am the Lord your God.'"

In the evening quails came up and covered the camp; and in the morning there was a layer of dew around the camp. When the layer of dew lifted, there on the surface of the wilderness was a fine flaky substance, as fine as frost on the ground. When the Israelites saw it, they said to one another, "What is it"" For they did not know what it was. Moses said to them, "It is the bread that the Lord has given you to eat."

Psalm 105:1-6, 37-45: Confitemini Domino

1 Give thanks to the Lord and call upon His Name; *make known His deeds among the peoples. 2 Sing to Him, sing praises to Him, * and speak of all His marvelous works. 3 Glory in His holy Name; * let the hearts of those who seek the Lord rejoice. 4 Search for the Lord and His strength; * continually seek His face. 5 Remember the marvels He has done, * His wonders and the judgments of His mouth, 6 O offspring of Abraham His servant, * O children of Jacob His chosen. 37 He led out His people with silver and gold; * in all their tribes there was not one that stumbled. 38 Egypt was glad of their going, * because they were afraid of them. 39 He spread out a cloud for a covering * and a fire to give light in the night season. 40 They asked, and quails appeared, * and He satisfied them with bread from heaven. 41 He opened the rock, and water flowed, * so the river ran in the dry places. 42 For God remembered His holy word * and Abraham His servant. 43 So He led forth His people with gladness, * His chosen with shouts of joy. 44 He gave His people the lands of the nations, * and they took the fruit of others' toil, 45 That they might keep His statutes * and observe His laws. Hallelujah!

Or Old Testament Jonah 3:10-4:11

When God saw what the people of Nineveh did, how they turned from their evil ways, God changed His mind about the calamity that He had said He would bring upon them; and He did not do it.

But this was very displeasing to Jonah, and he became angry. He prayed to the Lord and said, "O Lord! Is not this what I said while I was still in my own country" That is why I fled to Tarshish at the beginning; for I knew that you are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing. And now, O Lord, please take my life from me, for it is better for me to die than to live." And the Lord said, "Is it right for you to be angry"" Then Jonah went out of the city and sat down east of the city, and made a booth for himself there. He sat under it in the shade, waiting to see what would become of the city.

The Lord God appointed a bush, and made it come up over Jonah, to give shade over his head, to save him from his discomfort; so Jonah was very happy about the bush. But when dawn came up the next day, God appointed a worm that attacked the bush, so that it withered. When the sun rose, God prepared a sultry east wind, and the sun beat down on the head of Jonah so that he was faint and asked that he might die. He said, "It is better for me to die than to live."

But God said to Jonah, "Is it right for you to be angry about the bush"" And he said, "Yes, angry enough to die." Then the Lord said, "You are concerned about the bush, for which you did not labor and which you did not grow; it came into being in a night and perished in a night. And should I not be concerned about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left, and also many animals""

Psalm 145:1-8: Exaltabo te, Deus

1 I will exalt you, O God my King, * and bless Your Name forever and ever. 2 Every day will I bless you * and praise Your Name forever and ever. 3 Great is the Lord and greatly to be praised; * there is no end to His greatness. 4 One generation shall praise Your works to another * and shall declare Your power. 5 I will ponder the glorious splendor of Your majesty * and all Your marvelous works. 6 They shall speak of the might of Your wondrous acts, * and I will tell of Your greatness. 7 They shall publish the remembrance of Your great goodness; * they shall sing of Your righteous deeds. 8 The Lord is gracious and full of compassion, * slow to anger and of great kindness.

The Epistle - Philippians 1:21-30

For to me, living is Christ and dying is gain. If I am to live in the flesh, that means fruitful labor for me; and I do not know which I prefer. I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; but to remain in the flesh is more necessary for You. Since I am convinced of this, I know that I will remain and continue with all of You for Your progress and joy in faith, so that I may share abundantly in Your boasting in Christ Jesus when I come to You again.

Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see You or am absent and hear about You, I will know that You are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, and are in no way intimidated by Your opponents. For them this is evidence of their destruction, but of your salvation. And this is God's doing. For He has graciously granted you the privilege not only of believing in Christ, but of suffering for Him as well, since you are having the same struggle that you saw I had and now hear that I still have.

Commentaries:

GODS reward to all his labourers is ''one'', which is eternal life.

In God's Kingdom, we are all equal and His reward is not monetary, it is eternal life and happiness.  We have Ministers of God's Word that spend their entire life dedicated to being a teacher of His word, are they entitled to a longer eternal life than the Christian that obeys His Commandments and gives his soul to God"  Eternal is eternal and the same for all.  

It was agreed on each occasion by both parties; that is God and the hired laborers to fulfill the agreements entered into based on the time of the commandment of the deal. So then no group has any cause to complain about what amount is paid to what group. Ii is the satisfaction of knowing that your labor has been acknowledged by God that matters. In this text, I think the amount paid to the laborers is the reward we will all get from God when we serve Him faithfully whiles on this earth.

God is merciful and just to us because He created us in his own image.

Point of the story says that the last will be first and the first will be last “The warning to each of us is not to be proud of what we have done and expect more than those whom we think have done less. After all, if we have done more, or done it longer, it is only because by His grace He made the opportunity available earlier for us. The word here drives us back to the instruction that whether He gives us a whole day, or just an hour, we must serve Him faithfully and trust that we will enter into the reward that He has in store for those who are faithful. That

God chose any one of us for His vineyard is amazing. We should rejoice in that, and rejoice in the fact that He is still inviting otherwise “unemployed” folks to join."

The owner has the right to pay the amount he likes. God is faithful He treats everyone the same.

God is just and fair with everyone...no matter if you have just come to know and serve him today or have for a long time. He will be equal to all of us that serve Him....no matter the length of time.

It is okay because God is just.  It also shows us that it doesn't matter when we come to believe in Him, He is there for us and just as important as the ones already believing. Blessings.

God can give His gifts to anyone at any time. It does not matter how long you serve the Lord, one day or 40 years, the gifts belong to God to give who He wants to give

The eyes of God are pure and just. He pays everyone equally. Even the one who serves Him last will be served equally. The gift He has promised us is equal. He teaches us that jealousy and inequality is among men and God does not like it.

It is more than just ok, His wisdom and love goes beyond any knowledge or thinking man possess'!

It's all about God's grace! Not human understanding of who did more, so I receive more. We are all sinners and can never measure up or even come close to what the law requires of us. That’s why Jesus came and did what he did for us! It’s all about God's grace! Amen!

Because for him all his children are equal, he loves all with no biasness. And it’s his will to do whatever he wants; we are no one to justify any thing

God is our Father and he treats everyone equally.  Whether he is a rich man or a poor man in God's eyes everybody is loved by him.

Because we are paid according to His grace and not our labor. He who studies our hearts will give us each according to His wishes.

Again the parabola points to the hardness of heart and our unwise focus in the richness of earth, rather than in heaven.

We all are God's sons and brothers, have the same needs and are equal before His eyes. We must stick to Jesus teaching: Love each other the way God loves you.

Jesus, did model with His example to exhibit how much God loves us. He suffered pain, punishment and humiliation. He did separate from God and resurrecting, He granted us eternal life, stating: I am The Way, The Truth and The Life.

During His crucifixion, in forgiving and offering paradise to the thief aside him, who showed last minute repentance, Jesus did illustrate us that the yardstick and our way to Him and God is softness and purity of heart, rather than time or any other Earth measure. 

He is the king and so he can do whatever he pleases. He also wants to teach and show us that we are all the same in his sight... It doesn't matter whether you accepted him ten year ago or just today he will treat us all the same as we are all sons of God. He also wants us to be humble and treat others as we would like to be treated because we are all equal. We all deserve the same and that is God's forgiveness and compassion.

The master agreed to pay each worker the same didn't matter what time he hired them, and so he did that. The same way God treats all of us the same when we become children of God, whether it take us a year or ten years.

God does not want us to stand idle and watch the other person, He reaches out to each one of us and guides us in the right direction, all we have to do is answer His call, reach for Him also.

Psalm 18:16 He reached down from on high and took hold of me.

I believe it's because some discover God later in life and take up his ways while those who received him earlier have the same faith in the same God so the Almighty rewards all equally

Jesus Christ was crucified between two thieves.One of the thieves was sorry for what he did during his life and during the last few minutes he was granted eternal salvation. Same as the saints who worked all their life to be able to spend all eternity adoring God. God is God and God is good. Amen.

God is love, and he love us equally even if he has given us the will power to choose where we belong, he is always ready to receive us at any pointing time.

THE KINGDOM OF GOD IS FULL SCALE TO ANYONE AT ANY TIME ONCE ONE IS READY. 

In the end, GOD wants to give us all his love, even if we only repented and came to HIM on the eleventh hour, HE will still give us all HIS love. 

Because we are all same in his eyes, and also to fulfill the promise he promised. 

Because with God everyone is equal plus, we shouldn't be willing to follow |God because of a reward, but because we love Him and want to.

I see the denarius as representing our reward in heaven and the time spent at work as when we are saved.  I may have been 40 years old before turning my life over to Christ while others served from an earlier age.  In the end our reward is the same and more than we could want.

Matthew 19:16-30 

The Rich Young Man

Behold, one came to Him and said, "Good teacher, what good thing shall I do, that I may have eternal life"" 

He said to him, "Why do you call Me good" No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 

He said to him, "Which ones"" 

Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 

The young man said to Him, "All these things I have observed from my youth. What do I still lack"" 

Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard the saying, he went away sad, for he was one who had great possessions.

Jesus said to His disciples, "Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God." 

When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved"" 

Looking at them, Jesus said, "With men this is impossible, but with God all things are possible." 

Then Peter answered, "Behold, we have left everything, and followed you. What then will we have"" 

Jesus said to them, "Most certainly I tell you that you who have followed Me, in the regeneration when the Son of Man will sit on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, will receive one hundred times, and will inherit eternal life. But many will be last who are first; and first who are last.

Why did Jesus tell the rich man to sell all his possessions before coming to follow Him"

Wealth And The Kingdom Of Heaven (Matthew 19:16-30)

We now focus on a section of the Gospel that deals with the question of wealth in relation to the Kingdom of Heaven. The passage includes a confrontation between Jesus and a rich young man, and then the teaching of Jesus on the subject. The tone for the message is set by the little incident that comes before this material, the blessing of the children (19:13-15). The disciples did not like the idea of all the children being brought for blessing, but Jesus did not want it prevented: “Let the little children come to Me, and do not hinder them, for the Kingdom of Heaven belongs to such as these.”

What Jesus means, of course, is not that the Kingdom of Heaven is made up of little children, but that the Kingdom of Heaven is made up of people like them, that is, who have a child-like faith (which is what the account in Mark and Luke stress). Jesus sees in them the kind of humility and un-encumbered trust that He is looking for in people.

But in the rich young man He does not find it.

Observations on the Text

We have in this passage the report of an incident with a rich young man that triggers a discussion about possessions and the Kingdom of Heaven. The rich young man claimed to be righteous, and so wanted to know what thing to do to guarantee eternal life. He thought the kingdom could be earned this way. Jesus’ response was designed to probe how righteous he actually was, did he obey the letter of the law only, or the spirit as well" And to show him the true way to eternal life. The instruction to sell all and follow Christ was designed to reveal that the man treasured his earthly possessions more than the heavenly hope, that he would rather maintain his lifestyle than become a follower of Christ.

The second half of the passage records Jesus’ teachings on the incident. Here we have a parallel claim: The rich young man had claimed to have kept the law, now Peter claimed that he and the disciples have left everything to follow Jesus. Peter’s words reflect something of the age; they have done something that deserves God’s favor. Jesus mildly rebuked them, but graciously told them of their inheritance in the kingdom which will be far greater than what they might have earned, it was by grace. Then, with an enigmatic saying Jesus explained that the rich and famous down here may not be the rich and famous up there.

The structure of the passage is this:

I. Jesus advises the rich man to give everything to the poor (19:16-22)

A. The rich man desires to know what to do to inherit life (16).

B. Jesus tells him to obey all the commandments (17-19).

C. The rich man claims to have kept all the commands (20).

D. Jesus tells him to be perfect he must give all to the poor (21).

E. The rich man went away sad (22).

II. Jesus teaches the disciples about the Kingdom of Heaven (19:23-30).

A. Jesus declares that it is hard for a rich man to enter (23, 24).

B. The disciples wonder who can be saved (25).

C. Jesus explains that nothing is impossible with God (26).

D. Peter claims that the disciples have left all for Christ (27)

E. Jesus promises rewards in the kingdom (28-30).

The passage is not a miraculous work passage to authenticate the person of Christ, we are past that now. And it has no quotations from the Old Testament to show that He is fulfilling the plan of God. No, it is a passage about the teaching of Jesus on entering the Kingdom of Heaven, in a culture that misunderstood the relationship between the priorities of this life and those of the life to come. Jesus is here seen as one who has authority; and so the young man seeks Him out for the answer. But the man wants the best of both worlds.

In both halves of the passage the format is dialogue, and the two sets of dialogue open the way for Jesus to offer clear teachings. In both parts the questions and statements of the people seem straightforward; but the replies of Jesus have deeper meanings that have to be studied. So once again we have a rather simple encounter that uses dialogue; but the dialogue has much deeper meaning than a simple question and answer discussion. Therefore, to understand what Jesus was saying, we have to study the Old Testament background a bit on the commandments and their use, then look at the culture of Jesus’ day to see what the prevailing ideas were, and then look at parallel passages and teachings in the New Testament on salvation.

There are a few difficulties in the passage that will need to be explained in the study. The first is Jesus’ statement that there is only One who is good. Some have thought that this was Jesus’ indication that He was not good, or that He was not God. But since it is in a question posed to the young man, it has a more profound meaning than that, as we shall see. Jesus was asking the man why he called Him good; He was looking for an acknowledgment by the young man of who He was and a commitment to follow Him as Lord and Savior.

The second is Jesus’ advice to sell all and follow Him. That does not sound like the New Testament teaching on the Gospel, as the response of the disciples indicates. If that were the way to get to heaven’s kingdom, it would be based on works and not grace, but even more significantly, hardly anyone would enter. What was Jesus doing in telling this man to sell all he had and give to the poor" We shall see that there are two instructions here, and the first simply opens the way to the important one: “Follow Me.” And the third difficulty comes in Jesus’ seeming endorsement of abandoning home and family to follow Him. How does that harmonize with the righteous duty of taking care of children and family, or, what did Jesus mean when He talked of those who leave such concerns" Jesus was not calling for people to ignore their duties to take care of their families; but He was calling for a radical shift in priorities and commitments.

So in studying this passage we will have to consider several topics: the acknowledgment of sin as opposed to self-righteousness; the surrender to Christ as the way to eternal life; the rewards of the saints and their future responsibilities; and the nature of the heavenly kingdom and the community of believers who will be there.

Analysis of the Text

I. The advice to give up everything and follow Christ (19:16-22)

A. How to obtain eternal life (16, 17a). The young man who approached Jesus is described by the three synoptic Gospels as rich. Mark does not say anything about his age, but describes him as running up to Jesus and falling on his knees before Him. Matthew records here that the young man said, “Teacher, what good thing must I do to get eternal life"”

Here we have a significant problem in comparing the Gospel accounts. Mark and Luke read: Good teacher, what must I do to inherit eternal life"” Jesus replied, “Why do you call Me good" No one is good, except God alone.” But in Matthew “good” does not modify “teacher,” but is made part of the question. And Jesus’ answer is adapted to that wording. Some have suggested that “good” was originally in both places and the different accounts preserve it in one or the other places; but that is not very convincing (“Good teacher, what good thing”).

The determining factor in correlating these two passages is the understanding of the main point of the episode. The rich young man wanted to earn his place in the kingdom, and he was far from the humility of faith that is required (see the blessing of the children). In answering him Jesus was neither claiming to be incompetent to judge what is good, nor denying that He Himself was good. Jesus wanted to show him that he did not understand goodness, for it is God’s will that determines what is good. The young man revealed that he wanted something that was apart from God’s will, and that he did not understand the goodness of God.

It is probable that the man said, “Good teacher, what must I do to inherit eternal life"” and that Jesus said, “Why do you ask Me questions regarding what is good"” Matthew’s summary of the exchange with his placement of the word “good” in the answer of Jesus was designed to focus our attention on the central meaning of the exchange that the man thought he could earn it by doing that extra good deed. Matthew’s way of summarizing the conversation fits well with the normal latitude that the evangelists have in reporting the essence of the events and dialogues in such a way as to clarify the meaning of them. The gospel writers often reword some of the material to make the point very clear to their respective audiences.

The point then is that this young man thought there was some good thing he could do, besides keeping all the commandments that would guarantee his place in the kingdom. He was not humble and trusting (like the little child), but confident and self-righteous; and he had the wrong idea of what goodness was, as Jesus’ response showed. What he wanted was to earn “eternal life,” that is, a life that is approved by God and that will guarantee access to the kingdom. He thought that Jesus, being a good teacher, would be able to give him that answer of what to do.

But Jesus’ response was first to question his understanding of what is good. This is certainly no confession of sin by Jesus, as some have suggested; rather, Jesus was probing to see if this man understood the standard of goodness. God is good (Jesus was not focusing on Himself, or His relation to the Father); that is, the standard of goodness was God and His will. If God is good, then one has to conform to God’s will to do what is good. If anyone wanted to do that which would guarantee eternal life, it would mean finding and doing the will of God. This statement thereby opened the way for the discussion of the commands.

B. Obey the commandments (17b-19). In the exchange that follows Jesus tells the man to obey the commandments. His answer is intended to imply more than what is stated. In the Old Testament the keeping of the commandments was an expression of faith, as it is in the New Testament as well. Jesus was not saying that salvation was by works of obedience; but He was saying that obedience is the genuine evidence of faith. A true believer obeys the commands of God.

But His instruction was also designed to uncover the arrogance and self-righteousness of the young man who thought he had kept all the commands. Thus, Jesus began by listing the sixth, seventh, eighth, ninth and fifth commandments from Exodus 20; and then He added “love your neighbor” from Leviticus 19:18. The reference to the Ten Commandments was clear and easy to understand; the inclusion of the command from Leviticus opened up other obligations not specified.

C. The claim to have kept the commands (20). And yet the young man claimed to have done all these things throughout his life. There is self-righteousness at work here. And yet, it is not a very confident one. The young man’s additional question of what he still lacked shows that he still did not think his obedience was enough to gain salvation. To him there still had to be some good work that was over and above the keeping of the law, and that would give him the certainty of eternal life. In the first century this was a common idea: people who lived by the commandments looked for that one big thing they could do that would assure them of the life to come.

D. How to be perfect (21). Jesus then told the young man that if he wanted to be perfect he would have to sell all and follow Him. Jesus was answering the question of the young man concerning what he had to do to find eternal life. The answer, essentially, was to come (by faith) and follow Jesus. But since the wealth was going to be the hindrance, he needed to sell it all and give it to the poor. By selling off his wealth and giving it to the poor the young man would not only be removing a competing element for his devotion to God, but also show that he was being obedient to the law, for loving the neighbor as the law said would require him to do something for those in need. Unfortunately, he had a divided heart, he could keep the external commandments, but he did not want to surrender his life to the Lord and radically change his priorities and practices.

The word “perfection” throughout the Old Testament has the basic idea of undivided loyalty and complete obedience to the will of God. And what Jesus was demanding for entrance into the kingdom was just that, true discipleship, meaning, and a complete surrender of the self to Jesus as the Savior. To enter into eternal life requires surrender to the claim of God on the life, explained clearly through the Gospel of Jesus Christ. In other words, to obtain eternal life a person must realize his or her sinfulness in not measuring up to the goodness of God (the commandments have not all been kept; we are not perfect), and surrender to the will of God revealed in Jesus Christ (receive Jesus as Savior and Lord).

What is clearly revealed here is that doing the will of God must ultimately find expression in following Jesus. You cannot do God’s will and not follow Christ. That is because throughout the Old Testament the promise of the coming of the Messiah was the will of God. And, apart from allegiance to Him by faith, there is no salvation. The rich young man’s compliance with the commandments was worthless, because it did not include surrender to the will of God in Christ Jesus.

E. Deaf to the appeal (22). Given the choice of his money of surrendering to follow Christ, the young man chose his money. For him salvation was impossible, because he was not willing to surrender to the will of God. He was hoping for another good deed to do to cap his obedience to the commandments; but he was not willing to surrender himself and his wealth to follow the Lord.

II. The Teaching about the Kingdom of Heaven (16:23-30).

a. A Rich man entering the Kingdom (23, 24). Jesus was not saying that there will be no rich people saved, the Old Testament is filled with samples of wealthy people who surrendered to the will of God and remained wealthy and who will have a share in the kingdom. But in the days of Jesus the people had come to accept the teaching that the rich would automatically be in the kingdom, primarily because their richness was seen as a clear evidence of God’s blessing on their life (and poverty was seen as a punishment for sin, the poor were called sinners). But Jesus here made it clear, that it is hard for a rich man to enter the kingdom.

Indeed, as verse 24 says, it is humanly impossible. The saying compares the difficulty to that of a camel going through the eye of a needle. Today, tour guides in Israel  and Palestine love to tell tourists that the eye refers to the eye gate, a smaller gate in the big gate, and that a camel has to get down and squeeze through, a sign of humility. But there is no support for that view at all. Jesus’ point is that it is impossible with men, and that is how the disciples understood it.

B. Who can be saved (25)" Jesus’ answer greatly astonished the disciples. It went against the conventional thinking of the day. They asked: Who could be saved" In this context “saved” is the same as “entering into the kingdom” or “obtaining eternal life.” The disciples reasoned that if the rich people, that is, those who were so blessed by God (and therefore must be the righteous), can hardly get in, then who else could be saved"

C. Thing is impossible with God (26). The response of Jesus makes it clear that salvation is by the grace of God: “With man this (salvation for everyone) is impossible, but with God all things are possible.” In other words, God is a God who specializes in the impossible, as history reveals. And salvation is impossible, apart from the work of God. If salvation is possible with God, then people, rich or poor, must seek it from God, and that requires complete self-surrender by faith to His will and plan.

D. The disciples have left all and followed Christ (27). Peter’s response reflects the common notion of deserving or earning God’s favor, they have left all, Peter protested, just as the Lord advised the rich young man. So it did not seem “impossible” for the twelve. And if they have made such a sacrifice, what will they get in return"

E. Jesus explains that the rewards are by grace (28-30). Jesus did not immediately rebuke Peter’s contention, but his answer ultimately showed Peter that he had missed the point. The reward that is to come to them, the twelve, in the day of renewal, as well as for all believers, far surpasses any sacrifice they might have made here. It is not a fair reward, if people were looking for what is fair; it is a reward too great for the sacrifice, because it is by grace.

Jesus looks ahead to His glorious reign at the consummation of the ages (the “renewal” referring to the beginning of the kingdom) and declares that His followers will have a share in that kingdom. The New Testament teaches that believers will rule with Christ on earth (see Rev. 5:9, 10; Luke 22:30; 1 Cor. 6:2). But here Jesus singles out the twelve to sit on twelve thrones judging Israel. Some scholars interpret “Israel” here to mean the Church, symbolized by “Israel,” and that the apostles will have some authority over the whole company of the redeemed. But that view does not do justice to the usage of the terms in the Book of Matthew that clearly distinguishes Israel and the Gentiles. Apparently Jesus was promising that the twelve apostles would judge national Israel at the consummation, probably for its rejection of its Messiah. Clearly, Jesus is the judge who pardons and condemns; but He has chosen to share the administrative duties in His kingdom with those who have proven faithful.

Jesus then extended the promise of rewards to all who made sacrifices to follow Him. Here He was referring to the cost of discipleship: some people had to abandon family relationships when they chose to follow Christ, and for them there will be full and abundant compensation in the kingdom. This kind of sacrifice is often hard for westerners to understand, especially in a country where people generally do not care what others believe. But in the days of Jesus when people left the traditions of the family and the teachings of the Pharisees and followed Jesus alone, it often meant a radical break with family (and it still does in families that are rigidly Jewish and also Islamic).

Jesus is not saying that people should abandon their little children and not fulfill their family responsibilities. However, Jesus was declaring that to be His disciple meant a radical change in the priorities in life. And if by following Jesus someone has sacrificed a relationship with a family or family member, that person will find in the Messianic community a far greater family that truly cares for all things spiritual and practical; and that person will also have found eternal life. The language Jesus used here is figurative: abandoning a father does not mean a hundred fathers will replace him, but that there will be an abundant provision from God to compensate for the loss.

Jesus closed His teachings with a proverbial saying, many who are first will be last, and many who are last will be first. Like so many proverbial sayings, this is open to differing interpretations. But in this context the message has to do with who has a reward in the world to come. It is clear that eternal life (both the salvation and the life in the world to come) is a work of grace; and the common notion that the rich, powerful, and prominent of this day will advance in the kingdom beyond the poor, the weak, and the obscure, is here denied. A rich man on earth is not guaranteed a greater place in the kingdom than a poor man, even if people think the rich are blessed by God; that is a worldly notion of eternal life (remember that the widow who gave a pittance was received by God above those who sounded the trumpet). Those who surrender to the Lord with a childlike trust will find advancement in the kingdom and great reward; but that surrender will involve being willing to relinquish all that this world has provided for the sake of serving Christ.

Concluding Observations

Again dialogue serves as the effective way of communicating truth. The questions of the young man first, and then Peter, raise the issues that Jesus wanted to discuss. The report of the conversations allows the readers to enter into the dialogue, listening for what Jesus had to say.

But the whole passage with its issues must be interpreted within the historical and biblical contexts of the first centuries. After all, the young man and the disciples reflect the beliefs of their day, that is, the standard Jewish teaching that when people please God by keeping the commandments they not only have a share in the world to come, but will find great rewards in this life, wealth. Jesus repeatedly set about to tell people that they missed the point, that there was something much more basic to it all, a complete surrender to God’s will as revealed in the person of Jesus the Messiah.

The main lesson that must be developed in this passage concerns eternal life, how to obtain it. It is helpful to note first what does not obtain it, good works done without surrendering the will to the Lord. There is a place for good works of course; they will be the evidence of a living faith in the Lord. But salvation is by the grace of God; and without faith it is impossible to please God. Jesus was not simply testing the man to see if he was perfect; no, He was calling the man to follow Him with undivided loyalty, and to do that he would have to jettison those things that prevented him from following Christ. So the only ways to find eternal life is to follow Christ, i.e., believe in Him and live according to His teachings (Jesus Himself gave up all the riches of glory to meet the needs of poor sinners here on earth). To do that calls for humility (not self-righteousness) and undivided loyalty (serving Christ alone, and not Christ and mammon). For those who do surrender their lives to God and come to faith in Christ and follow Him, God will give them eternal life, and God will also abundantly bless them, certainly in the kingdom if not now as well.

The practical message to the person who is considering becoming a Christian is clear: completely surrender your life and your substance to Christ. To surrender to Christ means that one must put Christ first in all things. If wealth, or position, or life-style, or family hinders one’s loyalty to Christ, then that has to be dealt with radically. The radical discipleship Jesus taught does not allow for people to serve God and mammon; their loyalty must be to Him first. Salvation is by God’s grace, through faith; and that faith is a radical commitment to follow Christ as Savior and Lord.

For the disciples of Christ the truth of the Gospel must not be confused with notions of the world, the current ideas of wealth and prosperity. Wealth is not necessarily a sign of God’s blessing on a person; and poverty is not necessarily a sign of God’s judgment. Believers must not evaluate spirituality on the basis of worldly standards. In the age to come the righteous will be rewarded with a share in the reign of Christ. But those rewards will be given by God to people for faithful service, and not necessarily to people who had wealth and power here. To please God believers must follow Christ wholeheartedly, and make doing the will of God the top priority in their life. If God grants them wealth (as He did with Solomon), then that is fine; but if getting wealth overrides the commitment, then there is a real problem. If making money, or a name, become the primary goals and leave no room for serving Christ, then being a success by the world’s standards will mean that they are a failure with God and will not have the rewards of the faithful.

The theme of God’s sovereign grace underlies the whole passage. No one should ever say, “I have been obedient to the Lord and therefore He should bless me this way or that.” Salvation is by grace; rewards in the life to come are by grace; and all of it is the decision of God alone. This will be the theme of the next section of the book.

Exegesis of Matthew 19:16-30 - The Rich Young Man

1. Context

A man described as rich by all three synoptic, as young by Matthew, and as a ruler by Luke (18:18), asks Jesus what he must do to inherit “eternal life.” Mark (10:17) also states that the man “ran up to Him” and “fell on his knees before Him.”

It should also be noted, that what Jesus says here is to a particular individual under a particular set of circumstances. Therefore, some of Jesus’ statements are not globally applicable to everyone.

2. Analysis

v. 16 Eternal life and “entering into life” are both synonymous with the Kingdom of Heaven.

Jesus is addressed as “teacher,” a title of respect, which suggests the question is quite sincere. The question presupposes a dissatisfaction and uncertainty in regard to what other teachers have said. His question also reveals how far he is from the humble faith that characterizes all who belong to the kingdom (vv. 13-15). In addition, he appears to believe that one great deed will earn God’s favor and gain him eternal life. Apparently, this was a common belief among Jews.

v. 17 Jesus queries the man’s understanding of goodness. Only God has the absolute goodness that is required to gain eternal life (cf. Ps 106:1, 118:1, 29, 1 Chr 16:34, 2 Chr 5:13). Matthew may have sought to avoid the inference from Mark’s account that God is good but Jesus is not. However, since Jesus is truly God it ultimately makes no difference.

This verse does not mean that eternal life is earned by keeping the commandments. Rather, Jesus tells the man what good things he must do because He perceives the man has little understanding of what is required in order to enter the kingdom. Jesus uses ei0selqei=n instead of sxw~, in order to show that the man had to make a ‘pilgrimage’ not of a ‘purchase.’

v. 18-19 The man’s response is a question about the kind of commandments he must keep. However, the plural poi/aj13 suggests he was looking for specific examples, thus the translation “which ones"” rather than “what sort of"” Jesus cites the sixth, seventh, eighth, ninth, and fifth commandments (Ex 20), as well as the summary command “love your neighbor as yourself” from Lev 19:18.17

All these commands relate to interactions with neighbors, and the command to “love your neighbor as yourself” turns the man’s attention from himself to others. Jesus makes no mention of the commandments that relate to putting God first, possibly because He wanted to show the rich man’s inadequacy in a more subtle way.

v. 20 It is quite likely that the young man did indeed obey the commandments at least in regard to the letter of the Law, but his response “What do I still lack"” show his uncertainty and lack of assurance about being good enough for salvation. He consciously recognizes that he is still lacking something. Although he had great wealth (v. 22), he suffered from a barren soul.

v. 21 The perfection/completeness referred to is that of obedience. u(pa&rxonta means “possessions” not just land holdings. Jesus does not directly fault him, but rather, proceeds to point out what he does lack: total devotion and commitment. The commandments he was not obeying were those relating to worshipping God ie. the first and second commandment and the summary command “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” “Jesus demands not alms.

Matthew alone adds Lev 19:18 to show how presumptuous the man was: keeping the letter of the law is one thing but loving your neighbor as yourself is another but everything.” However, the condition Jesus imposes on the man not only reveals his strong attachment to money but also exposes the worthlessness of his ‘formal’ compliance with the Law. Thus, Jesus pointed out to the man in a subtle, yet clear way that his God was really his earthly riches.

Note that this verse does not teach that salvation can only be gained by selling/forsaking everything. The basic thrust of v. 21 is not “Sell your possessions and give to the poor” but “Come, follow me.”

v. 22 The man’s question in v. 20, “What do I still lack"” refers to gaining eternal life (v. 17) and Jesus’ answer in v. 21 answers this question. Jesus’ method of dialog highlighted to the man what he was really lacking. He would not have made His point as well if He had just said “Money is your God!” The man’s reaction proved correct Jesus’ statements “where your treasure is, there your heart will be also” (Matt 6:21) and “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money” (Matt 6:24).

The man leaves because, if a choice must be made between money and Jesus, money wins. Note also, the fact that the man grieved shows his conscience was alive and he understood the choice he was making.

In addition, the man was told to sell his possessions and give the money to the poor (ie. his neighbors) but he did not do it. This raises the question: did he really love his neighbors as himself"

The thoughts of verses 16-22 may be arranged chiastically:

A The rich man comes; B “If you want…”; C “keep the commandments”; D the commandments; C’ “I have kept all these”; B’ “If you want…”; A’ The rich man goes

The focus is clearly on keeping the commandments.

v. 23 The solemn “I tell you the truth” is a marker for something important. God’s kingdom is hard to reach for the rich because they are far more inclined to trust the security of wealth rather than God.

A literal sewing needle was in view and the camel was the largest native beast in Palestine. This proverb purposely refers to the absolutely impossible. Some have suggested that the “eye of a needle” refers to a small gate in Jerusalem called the “Needle’s Eye,” which a camel could pass through but only with great difficulty. However, there are no Biblical references to such a gate, nor is there any archaeological evidence suggesting that it existed.

v. 25 Since wealth was commonly thought of as a sign of divine favor, the disciple would have been thinking “if a rich man, who has been blessed by God can’t enter the kingdom, who can"”

v. 26 It is impossible for Man to do anything in order to be saved. Salvation can only come from God (cf. Rev 7:10).

v. 27 i0dou_ h(mei=j (“Look! we…”) is emphatic and suggests a form of ‘self-satisfaction.’ The disciples were interested in what rewards they would receive for their obedience and willingness to forsake everything.

v. 28 Matthew uses a)mh_n to introduce a thought that may be relied upon. The twelve disciples will become rulers in the kingdom age to come and “sit on twelve thrones,” sharing judgment with the Son of Man. They will be judging the nation of Israel, presumable for its general rejection of Jesus Messiah. The twelve disciples representing the true Israel, will thus be vindicated before unbelieving Israel by assuming authority over them, an authority to judge or rule over them delegated to the twelve by the Son of Man Himself.”

v. 29 pa=j o#stij (“everyone who”) implies Jesus’ answer includes all disciples not just the twelve. The promise is not literal since one cannot have a hundred mothers. Rather, the clause “receiving one for an extended period of time.

The idea that believers will at the consummation have a part in judging is not uncommon in the NT (Luke 22:30, 1Cor 6:2).”

Matthew “hundred times over” is a hyperbole implying that devoted disciples will be rewarded beyond calculation in the eschatological kingdom. The kingdom demands a person’s all but the rewards more than compensate for the sacrifices.

Verses 27-29 may also be arranged chiastically, with the focus on following Christ: A “we have left all”; B “and followed You”; B’ “those who have followed Me”; A’ “all who have left”

v. 30 This proverb is one Jesus repeats on various occasions. In this context it is immediately illustrated by a parable (20:1-16), and then repeats the proverb in reverse form (20:16). It is not entirely clear who is in view here, but given the context, it is most probably people like the rich young man and the disciples. Those who put themselves and their own interests first will be excluded from the kingdom. Those who deny themselves and devote their lives to God will enter the kingdom.

The proverb is chiastic in nature and signifies the divine future: A the last; B will be first; B’ and the first; A’ will be last

The blessings for the disciples are still future: those who deny themselves in the present will eventually be rewarded in the future kingdom and those who live it up and please themselves now will ultimately lose everything.

Theological Significance

Although it is not impossible for the rich to enter the kingdom, it is very difficult. Indeed, entry is impossible for those who, like the rich young man, consider their riches more important than God. Riches do not necessarily exclude a person from the kingdom nor is it impossible for the rich to be saved without giving up their fortune, since both Zacchaeus and Joseph of Arimathea were devoted disciples yet were also very wealthy.

However, it is very difficult. The pursuit of wealth often distracts and becomes more important than walking with God. The word te&leioj in v. 21, signifies genuine loyalty and total obedience. The rich young man was not willing to go that far. He was willing to observe all the formal stipulations of the Law and do good deeds, but because of his wealth, he had a divided heart.

Main Point

One cannot earn salvation or buy their way into the kingdom. Rather, each person must be willing to give up everything in order to totally devote themselves to God and obey Him. The rewards for doing so far outweigh the sacrifices.

Application

It is not good enough to merely keep the ‘letter’ of the Law. Jesus called His disciples to understand and observe the principles behind the Law as well. Indeed, if this was true, it would exclude the Patriarchs, and David and Solomon.

Each person must be very careful not to allow earthly possessions to become more important than our walk with God. Devotion to money will undoubtedly bring much satisfaction in this age but may cause you to be excluded from the kingdom. Having great wealth may make you honorable in the eyes of people in this age but it will make you last of all in the eyes of God.

The issue of money, earlier discussed in Matthew 6, raises its head again with the story of the rich young man who was drawn to Jesus. The young man asks Jesus, “What good deed must I do to have eternal life"” Jesus tells him to keep the commandments and he responds that he has done that from his youth. A distinctive element in Matthew’s narrative is that the young man then asks Jesus, “What do I still lack"” He shows great insight in asking this question. We can do everything that appears right, but still know that something is not right on the inside. Jesus responds, “Sell your possessions and give the money to the poor, and you will have treasure in heaven; then come, follow Me” (Matt. 19:21).

We know from the four gospels that Jesus did not call all of His hearers to give away all their possessions. Not all people are as burdened by their possessions as this young man is. In his case, the challenge is radical because of his strong attachment to wealth (Matt. 19:22). God knows precisely what is in our hearts and what is needed as we serve Him.

Are our treasures in our work, our jobs, our performance and skills, our retirement funds" These are good things (gifts from God) in their place. But they are secondary to seeking first the kingdom of God (Matt. 6:33) and a right (righteous) relationship with God and with others. We hold our wealth and our work on an open palm lest, like the rich young man, we end up turning away sorrowfully from God.

Commentary on Matthew 19:16-30 - Riches and the Rich

I. Jesus and the Rich Young Man

A. The First Exchange. 19:16-17.

1. The man's question, v. 16. By "eternal life" (zosn ai©nion) is meant "the life approved by God and to which access to the Kingdom (present and eschatological) is promised (cf. the rabbinic 'life of the age to come')" (Matthew, 283); cf. Jn 3:15-16. The meaning and import of this question can best be judged by examining the rest of the conversation.

2. Jesus' question, v. 17a: "Why do you ask Me about what is good"" The Markan parallel reads, "Why do you call Me good"" Mark's wording does not call into question the actual goodness of Jesus, any more than Matthew's calls into question His gifts as a teacher. To try to explain the difference by reference to Christology, is to miss the purpose of Jesus' question (in its Markan or its Matthean form).

3. Jesus' declaration, v. 17b: "There is only One who is good. If you want to enter life [tsn zosn, "the life," i.e. the "eternal life" of v. 16], obey the commandments." Jesus now reveals the intent of His question. He wants to direct the man's attention both to God and to His commandment. This does not necessarily mean, however, that Jesus directs attention away from Himself. The result is a broad hint that Jesus is the good one, Jesus rather than God or, better, Jesus as God", which fits well with Matthew's stress upon the deity of Jesus. There is another broad hint: that recognizing God's goodness (and thus loving Him for who He is) is the essential basis for obeying His commandments; cf. Jn 14:15. The rest of the conversation must be viewed in light of the declaration of v. 17b.

B. The Second Exchange. 19:18-19.

In response to the man's inquiry ("Which ones""), Jesus replies: "'Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother,' and 'love your neighbor as yourself.'" Jesus first quotes from the Ten Commandments in the order six, seven, eight, nine and five (Ex 20:12-16; Deut 5:16-20). The adjoining quotation from Lev 19:18 does three things: (1) it underscores the fact that Jesus has just been quoting Commandments about "love of neighbor"; (2) it shows that "loving one's neighbor" is represented but not exhausted by keeping Commandments five through nine (see Rom 13:9); and (3) it accentuates the centrality of the love commandment for both Jesus and Matthew (cf. 7:12; 22:40; noting that Lev 19:18 is placed at the end of the series and is set off from the other commandments by the conjunction "and," kai).

C. The Third Exchange. 19:20-22.

1. The young man's opening, v. 20: "All these I have kept. What do I still lack"" What do these words reveal"

a. Ignorance. He inadequately understands the commands which he claims to have kept. Especially is this true of Lev 19:18. How could one claim to have fully kept the command to love one's neighbor as himself" Cf. Lk 10:25-37; Rom 13:8-10.

b. Zeal. He evidences a zeal to do good works over and above those required by the Law of Moses (Lk 18:12, where the Pharisee's fasting goes well beyond that stipulated in the Torah; and Gal 1:14). With the man's now claiming to have kept all the commands of Moses, it is clear that his original question (19:16) proceeded from his desire to accomplish a work of supererogation.

c. Anxiety. The words of vv. 16 and 20 reflect an undeniable anxiety, which in turn helps to explain the man's zeal. Rather like Martin Luther before his "conversion," this young man fears that in the end, at the Last Judgment, his good works will prove to be inadequate for his gaining God's approval and inheriting the Life of the Age to Come. The man's questions "show his uncertainty and lack of assurance of ever being good enough for salvation".

2. Jesus' response, v. 21: "If you want to be perfect [teleios], go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me."

a. The meaning of teleios. The term suggests "totality" or "all-inclusiveness" (cf. comments on 5:48). The corresponding Hebrew terms are tamim and shalem. "The one who does the 'whole' will of God is tamim; the heart which is 'undivided' in obedience to God is shalem" Cf. Deut 18:13, "You must be blameless [tamim] before the Lord your God" (where LXX renders tamim by teleios), a verse which (together with Lev 19:2) Jesus probably has in mind in Mt 5:48. Here in 19:21, the usage of teleios serves to join together the two parts of the young man's statement in v. 20: i.e., for him to be a "total man," for his obedience to God to be all-encompassing, he must combine fidelity to the commandments with something more (as disclosed in the remainder of Jesus' reply). In other words, the man's being teleios does not require that he abandon his prior law-keeping (insofar as he has genuinely obeyed the Law) but that he build upon it (cf. the comments on 5:17-20). Jesus' response will force the young man to look both forward and backward.

b. Retrospect. By instructing him to sell his possessions and give to the poor, Jesus tests the truth of the man's claim to have kept the commandments of Moses. As noted, Jesus' recitation of the commands in vv. 18-19 concentrated on those pertaining to love of neighbor. Just how well has the young man understood the breadth and depth of Lev 19:18" Is the one who claims to have loved his neighbor as himself, now willing to bestow his possessions upon his most impoverished neighbors" Moreover, to speak of love for neighbor is to speak in turn of love for God (22:37-40). By bringing to light the man's attitude toward his possessions, Jesus will also bring to light his attitude toward God (cf. 6:24).

Has the man's zeal for law-keeping proceeded more from self-interest (the gaining of eternal life) than from love for God" Does his anxiety betray an ignorance of Yahweh's character" Has he ever really understood Yahweh's grace (Ex 34:6)" Has the man's very law-keeping stood in the way of his honoring "the weightier matters of the law" (23:23)" Has his zealous activity blinded him to the true condition of his heart"

c. Prospect One: "You will have treasure [thssauron] in heaven." This recalls 6:19-21 (where thssauros and its cognate verb occur five times), which in turn is closely connected with 6:24. We are confirmed in the judgment that the crucial issue for this man is the choice between slavery to God and slavery to Money. These words of v. 21 anticipate v. 30, where Jesus promises His followers riches abundant in the coming Kingdom. At work here is the principle of 10:39, "Whoever finds his life will lose it, and whoever loses his life for My sake will find it." By clinging to his wealth, the young man shall abdicate his right to the true riches (13:44-46). He who seeks first the kingdom of God and who lays up treasures in heaven, is the only person in a position really to enjoy the treasures of this life (cf. the comments on 6:19-34).

d. Prospect Two: "Then come, follow Me." It is for this particular statement that all else has prepared.

(1) Jesus and God. It is striking that Jesus, having first directed the young man's attention to God and His commandments, now commands that the man follow Him. We are confirmed in conclusions reached above (A. 3.). Now that the Kingdom of God has been inaugurated, obeying God and keeping His commands requires that one follow Jesus - "God with us" - and submit to the authoritative teaching of the New Moses.

(2) Being teleios. We now see that being teleios requires that one follow Jesus. This term is not indicative of a "two-level ethic" in the Matthean community, as some have argued (as though the teleioi were select members within the community who dedicate themselves to the celibate life). No: it is discipleship itself that makes a person teleios; it is discipleship itself to which Jesus summons the young man, not a higher level within discipleship. "To be teleios... involves obedience to the all-embracing demands of Jesus [cf. 7:13-27], and should logically issue in discipleship and it is only those who pursue this path who have zosn ai©nion [eternal life]".

(3) Grace and judgment. These themes are woven together throughout Mt (as noted already in the use of Isa 7:14 in ch. 1); the present passage is a beautiful case in point. Jesus judges the young man and exposes the superficiality and (as v. 22 will show) the spuriousness of his commitment to God. But the moment of judgment is a moment of grace, for Jesus invites him into discipleship. That, and that alone, will free him of his false striving and his nagging anxiety; the only way to true rest in face of the Law's stringent demands is to come to Jesus (11:28-30). Then he will discover for the first time that the obedience that leads to life (v. 17) rests upon and responds to grace (as noted, 5:3-16 is foundational for the law-giving of

5:17-48).

(4) The man's decision, v. 22: "When the young man heard this, he went away sad, because he had great wealth." He renews his allegiance to Mammon. Perhaps his sadness is caused by the double realization that his devotion to God has been imagined, not real, and that he must choose between obeying God and obeying Mammon, that he cannot, somehow, maintain allegiance to both simultaneously (cf Js 1:5-8; 3:13-18). Perhaps we really begin to understand this story when we find ourselves engaged in the young man's struggle, when the story makes us uncomfortable like him.

II. Jesus and the Disciples. 19:23-30.

A. The Rich and the Kingdom. 19:23-26.

1. The gravity of man's problem. Upon the young man's departure, Jesus says to His disciples: "I tell you the truth, it is hard for a rich man to enter the Kingdom of Heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (19:23-24).

a. The power of money. The rich man's difficulty witnesses to the enormous power of Mammon, as poignantly evidenced in the decision of 19:22.

b. The camel and the eye. We must not weaken the powerful imagery of v. 24 by imagining that Jesus is speaking of a small gate in the Jerusalem wall. It is the image's hyperbole that provides its power. As the largest beast of burden in Palestine, the camel made a good figure (cf. 23:24). As the smallest opening in a familiar object, the needle's eye made an equally good figure. Giving the name "Needle's Eye" to a small gate probably arose out of the present saying.

Jesus is speaking of something that is humanly impossible. Something more than human will power is needed to rescue the wealthy from bondage to Money. Even amidst the hyperbole, there is a note of hope: Jesus says that it is hard, not impossible, for rich man to enter the kingdom. "It is easier for a camel...than for a rich man", words that offer a glimmer of hope.

2. The power of God's grace.

a. The disciples' pessimism. In response to the words of vv. 23-24, the disciples ask in astonishment, "Who then can be saved"" (v. 25). They hereby reflect the commonly-held view, firmly rooted in the OT, that riches signal God's favor. It should be noted that the OT itself combats a one-sided view on the matter by placing Job and Ecclesiastes alongside Proverbs in the Wisdom Literature. The point of their question: "If even the rich have such difficulty, how could there be hope for anyone else""

b. Jesus' optimism. Jesus answers: "With man this is impossible, but with God all things are possible" (v. 26). The first part of this reply underscores the point already made in the figure of v. 24. The second part is a magnificent witness to the power of the divine grace to accomplish what man cannot do. Only the mighty grace of God can liberate the rich man from his bondage. What the ultimate decision of the rich man was, we cannot tell; perhaps the absence of further evidence indicates that the decision of v. 22 was his final decision.  

We may say, however, that the sort of struggle reflected in the man's sadness, could prepare one to admit his failure and sin, to recognize his dire need of the divine grace and power, and in his extremity to call upon God in faith and repentance. It is just such people that Jesus came to help (1:21; 9:12-13).

B. The Riches of the Kingdom. 19:27-30.

1. The coming Reversal. Jesus, responding to Peter's question, speaks of the coming consummation (cf. 6:10; 8:11). When that day comes, He promises Peter and the other disciples, present conditions of suffering and evil and deprivation will be overturned and the powers and graces of the kingdom, already experienced in part, will be fully realized for those who belong to Jesus, v. 29. See also below on 19:30.

2. The coming Glory. In the consummation the Son of Man will sit on His glorious throne (v. 28a). His followers will share in His reign (v. 28b).

3. Hope for Israel. The words "the twelve tribes of Israel" (v. 28b) are not, in this instance, an image of the Christian Church, but a reference to the renewal of the nation Israel when God fully establishes his Kingdom on earth.

Comments:

a. This does not discount the certainty and severity of the judgment which lies ahead for the nation of Israel. But it does indicate (as often in the OT) that God's grace follows in the wake of His judgment, and that God's very judgment calls forth His grace. It is the present generation of Jews that will suffer God's judgment. At the time of the Kingdom's consummation, there will be a great ingathering of Israelites into the Kingdom. Matthew does not regard God's rejection of Israel (21:43) as permanent. Israel is one of the "nations" embraced by the Commission of 28:18-20.

b. This reading of the present passage agrees with Rom 9-11, at least with the line of interpretation which seems to be most reasonable for these chapters of Romans. See especially Rom 11:1 25-27, including the words "Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel shall be saved...". "Israel" in both passages denotes God's elect Israelites from within ethnic Israel.

c. Jesus here appoints the twelve apostles to "judge" (krin©) the twelve tribes of Israel on that Day. Here "judging" means fundamentally not punishing but, as in the Book of Judges, governing. "Jesus promises dominion to the twelve and makes Israel their subjects. Matthew's use of 'regeneration' [palingenesia] agrees with Jesus' promise by making the governing of Israel harmonize with Israel's renewal in a messianic kingdom on earth".

4. The transition. V. 30 links the present section with the parable of 20:1-16 (note 20:16). We shall consider the meaning of this saying after looking at the parable.

Matthew 19:16-19:30: Eight Errors to Avoid

"It’s no good singing God’s praise if you’re disobedient." 

Many people are unaware of terrible consequences of wrong thinking. One man once said, "I haven’t committed any crimes and I go to church and try to follow the golden rule therefore God can’t think I am that bad." He reminded of the poignant encounter that Jesus had with the rich young ruler who asked Jesus, "Good Master, (Teacher) what good thing must I do to get eternal life"" 

Quote: As a man thinks within himself so he is. (Solomon)

After all is said and done everyone wants to know where they will spend eternity, heaven or hell. Even more, we all want to know how we can make the most of our opportunities for temporal and eternal blessings. God has put a deep sense of longing to connect with Him in our hearts. Without fellowship with God through a personal saving faith in Jesus Christ no one will enter heaven. Let us look at eight of the errors to avoid that we can learn from this passage:

1. Do not Think the Law is Unimportant. Jesus told the rich young man, "If you want to enter life, obey the commandments." (Matt. 19:17) The law of the Lord is perfect, reviving the soul." (Psa. 19:7) 

Paul wrote, "So the law was put in charge to lead us to Christ that we might be justified by faith." (Gal. 3:24) Many people discount the importance of the law since they insist we are no longer subject to the law but under grace. Jesus knew that we need God’s law to teach us what is right, but also to help us see that we are unable to live up to all of the laws demands. 

Application: We need the Holy Spirit to enlighten us, enable us and empower us to accomplish all of God’s will in our lives with knowledge of God’s word.

2. Great Deeds are not enough to please God. The young man asked Jesus, "What good thing must I do to get eternal life"" (Matt 19:16) Americans love to do good things for others. 

After 911 billions of dollars were given, thousands of man hours were offered to help the victims of the tragedy. That is noble, but giving only out of compassion and sympathy does not necessarily please the Lord. God wants obedience not just our sacrifices. 
The Bible teaches, "Not by works of righteousness that we have done but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit." (Titus 3:5) 

The Lord is pleased when we trust Him for His free gift of forgiveness through Christ’s substitutionary payment for sin. In addition, the Lord is pleased when we trust Him in all ways. "The righteous man will live by faith." 

3. Failure to remedy our sins of omission is destructive. The rich young ruler prided himself on all the commands he had fulfilled, but Jesus pointed out the areas where he had failed to live up to God’s righteous, holy and perfect standards. James writes, "Whatever is not of faith is sin." 

Matthew 19:16-30: Possessions or Dispossession

Struggle of a Young Rich Man (Mk 10:17-31; Lk 18:18-30)

Whereas Mark had spoken of a rich man, and Luke of a rich ruler, Matthew spoke of a rich young man [verse 22].  Why especially highlight young" After considering the place of women and children in community, perhaps he wished to consider a further category of disciple: the law-abiding, but restless, insecure and ultimately self-centered, young person. Quite deliberately, Matthew used the word young twice. On the other hand, it is possible that, for Matthew, the young man’s question had little to do with young men and served mainly to introduce Jesus’ reflections on wealth, and His sense that the bonds uniting Christian disciples were immeasurably stronger than blood-relationships.

How does the prospect of life in the eventual Kingdom affect choices in the present" 

16 Then someone came to Him and said, “Teacher, what good deed must I do to have eternal life"” 17 And He said to him, “Why do you ask Me about what is good" There is only one who is good.

Matthew (awkwardly) softened the question as it appeared in Mark.  In Mark the rich man had addressed Jesus as “Good Teacher”, and Jesus had deflected the category “good” from Himself, referring it uniquely to God.

The question assumed that good deeds would secure eternal life.  Jesus would point out that eternal life is always gift of God.  It was the first time that eternal life was mentioned in the Gospel.  In the discussion that followed, to have eternal life seemed to have been equated with to enter into life, to enter the Kingdom of Heaven/God, or to be saved.

If you wish to enter into life, keep the commandments.” 18 He said to him, “Which ones"”

And Jesus said, “You shall not murder; You shall not commit adultery; You shall not steal;

You shall not bear false witness; 19 Honor your father and mother; also, You shall love your neighbor as yourself.” 20 The young man said to Him, “I have kept all these; what do I still lack"”

Matthew tidied up Mark’s listing of five of the commandments; he omitted the extra one that Mark had included; and he added the all-embracing one: love your neighbor as yourself.

Not surprisingly, perhaps, the young man’s deficient level of self-knowledge led him to consider that he already observed all these.  Yet he felt unsatisfied: what do I still lack"

21 Jesus said to him, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow Me.”

Earlier in his Gospel, Matthew recorded Jesus’ insistence that disciples be perfect as your heavenly Father is perfect [5:48].  In His invitation to the rich young man, Jesus was not suggesting some counsel of perfection, directed to Him personally.  As far as Matthew was concerned, the invitation to be perfect was universal (where perfect is to be understood as “consistent”, “of one piece”, “whole”, “authentic”, that is, like the God who loves all and who makes the sun rise on the evil and the good, and sends rain on the righteous and the unrighteous [5:45]).

In his accounts of the calls of Peter, Andrew, James, John and Matthew, Matthew had remarked how they got up/left their nets/ boat and followed Him [4:20,22; 9:9].  He did not mention that they sold their possessions and gave the money to the poor.

22 When the young man heard this word, he went away grieving, for he had many possessions.

Discipleship would always be difficult.  Life in the Kingdom would never be just another “consumer choice”, a convenient option to quieted adolescent restlessness. The consideration of the rich young man’s difficulty led to a deeper consideration of “letting go”, necessary for all disciples.

23 Then Jesus said to His disciples, “Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the Kingdom of God.” 25 When the disciples heard this, they were greatly astounded and said, “Then who can be saved"”

Within the context, the terms have/enter into eternal life, to be perfect (like the merciful Father), to enter the Kingdom of God, and to be saved, seemed interchangeable.  Present merged with future.

Jesus spoke rarely of being saved; His preferred image was the Kingdom.   Jesus’ point was simply that entry into the kingdom was hard, indeed, impossible for a rich person. This comment greatly astounded the disciples, because certain strands of Jewish (and Christian") piety saw riches as indication of God’s blessing.

26 But Jesus looked at them and said, “For mortals it is impossible, but for God all things are possible.”

Indeed, entry into the kingdom is impossible, not only for the rich but for all.  It is always the unmerited gift of God.  Yet, as Matthew would repeatedly insist, while remaining always gift, it has to be deliberately accepted, and such acceptance is not simply question of notional assent but of practical lifestyle.

27 Then Peter said in reply, “Look, we have left everything and followed you. What then will we have"” 28 Jesus said to them, “Truly I tell you, at the renewal of all things,  when the Son of Man is seated on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.

Matthew used Peter as symbol of every disciple.  Without having sold everything and given the money to the poor, Peter and most of the disciples had effectively left everything and followed Jesus.  At least, they were prepared to do so.  Jesus’ reference to you who have followed Me referred to all the disciples.  All those who would associate themselves with the Son of Man in His dedication to the way of love at the price of earthly suffering would judge the twelve tribes of Israel.  Their integrity would be the criterion by which the lives of all would be assessed.

29 And everyone who has left houses or brothers or sisters or father or mother or children or fields, for My name’s sake, will receive a hundredfold, and will inherit eternal life. 30 But many who are first will be last, and the last will be first.

Consistent with what He had said about marriage [19:4-6], Jesus did not require (or reward) a disciple’s leaving husband or wife.

Matthew was in the process of reflecting on life within the Christian community.  By choosing community, disciples would leave behind reliance on previous family bonds and possessions.  In doing so, they would become, in the present life, members of a new family, the family of disciples, the Church, the hundredfold; and would eventually inherit what the rich young man had originally sought, eternal life.  In contrast to the young man who could not let go, they will inherit eternal life, precisely by letting go.

This man was not ready for salvation.  His first need was to see himself as a guilty, condemned, lost sinner.  As someone has said, "Before you get saved, you need to get lost!"   The Lord Jesus accomplished this by using the law, "for by the law is the knowledge of sin" (Romans 3:20).

This passage is often misunderstood by "Lordship salvation" teachers, and they use it in trying to show that the requirement for salvation is much more than simple faith in Jesus Christ.  They say that salvation requires fulfilling the demands of discipleship, giving up one's possessions, giving money to the poor, forsaking all to follow Christ, etc.  They fail to realize that salvation is not based upon man's sacrifice for God; it is based upon Christ's sacrifice for sinful men.  Salvation is not based upon what we do; it is based upon what Christ has already done (His finished work).  We will deal with these issues in this study.

This passage about the rich young ruler is also found in Mark 10:17-27 and Luke 18:18-27.  Our main focus will be upon Matthew's account, but we will refer to Mark and Luke as needed.

In what way was he young"   He was not an old man, but neither was he a teenager.  In verse 20 he said, "All these things have I kept from my youth up," indicating that there was a good distance between his present age and the days of his youth.   The word "young" (Matthew 19:20,22) indicates an age "from about the 24th to the 40th year" (Arndt & Gingrich Greek Lexicon).  This rich ruler was in the prime of his life.  He was not "over the hill."  He was still ascending the hill, as it were.

He was a "ruler" (Luke 18:18), a man in authority over others.  We are not told what position he held.  Many commentators surmise that he was a ruling official in the local synagogue.  He had position, wealth and was in the prime of life.  Everything seemed to be going his way.  However, he realized he was missing something (compare Matthew 19:20).  He also recognized that he did not have eternal life (verse 16). 

He addressed Jesus as "Good Master" (Luke 18:18; Mark 10:17).  The word "Master" means teacher, even the best teacher that ever lived.  However, we were never taught that He was God (John 1:1) or that He was the Creator of all things (John 1:3).   It is crucial that the sinner understands who Jesus Christ really is.  "If ye believe not that I am He, ye shall die in your sins" (John 8:24).

We learn from this man's question that he held to the common but erroneous notion that eternal life must be earned by doing some good thing.  He thought that a man must perform in a certain way in order to qualify for eternal life, and that good works are necessary for salvation.  This is the great error embraced by religious people.   They think that by doing some good thing they can gain eternal life.  How contrary this is to the gospel of grace.  This man needed to learn that there is no hope and no help in self.   "Not by works of righteousness which we have done, but according to His mercy He saved us" (Titus 3:5; see Ephesians 2:8-9).

The rich young ruler had two great needs.  1) He needed to understand who Jesus was.  He thought He was a good Teacher.  The Lord Jesus was far more than that.  2)  He needed to understand who he himself was.  He thought he was a righteous man (Matthew 19:20).  He was actually a self-righteous lawbreaker headed for hell.   Thus, he needed to repent or change his mind concerning Christ and concerning himself.  The Lord Jesus would help him in both of these areas.

"Why callest thou me good"  There is none good but one, that is, God."   The Lord Jesus was not denying that He was good, nor was He denying that He was God.  He was setting forth the truth that there is only One who can truly be called "good."

Psalm 34:8: O taste and see that the LORD is good: blessed is the man that trusteth in Him.

Psalm 100:5: For the LORD is good; His mercy is everlasting; and His truth endureth to all generations.

Psalm 135:3: Praise the LORD; for the LORD is good: sing praises unto His name; for it is pleasant.

Nahum 1:7: The LORD is good, a strong hold in the day of trouble; and He knoweth them that trust in Him.

Any goodness that man has is derived from God.  In and of Himself, man has no goodness at all.

Psalm 14:1: The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.

Psalm 14:3: They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

Psalm 53:1: The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

Psalm 53:3: Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.

Ecclesiastes 7:20: For there is not a just man upon earth, that doeth good, and sinneth not.

Romans 3:10-12: As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Jesus was saying something like this:  "You called Me a good Teacher, but since only God is good, are you prepared to recognize that I am God""  The rich young ruler needed to recognize who Jesus really was.  The rich young ruler thought that he was a good man and a law abiding citizen, but he needed to understand that there is no man who is good.  He needed to recognize his own lack of goodness, his own bankruptcy.

In the last half of verse 17 the Lord Jesus makes a startling statement, "If thou wilt enter into life, keep the commandments."   Literally, "If you desire to enter into life, keep the commandments."  The life He is speaking of is eternal life (see verse 16).  

If you were asked the question, "What must a person do in order to enter into eternal life""   How would you answer this"  Those who know the true gospel message would answer, "Believe on the Lord Jesus Christ and you will have eternal life."   Such an answer is based on many passages such as the following:

John 3:15-16; John 5:24; John 6:35; John 6:47; John 11:25-26; John 20:31; Acts 16:31

Certainly the Lord Jesus knew the gospel better than any of us.  Why didn't He say something like this:  "If you desire to enter into life, then you must believe on Me"" Before a person is saved, and before a person is ready to hear the true gospel, he must recognize his own sinfulness.  He must recognize the plague of his own heart.  The rich young ruler thought he was a righteous man who had kept the law (Matthew 19:20).  He did not see himself as a guilty law breaker.  At this point, the Lord was not seeking to show him the way of salvation; He was seeking to show him his desperate need of salvation.  "By the law is the knowledge of sin" (Romans 3:20); the Lord Jesus was skillfully using the law to show him his sin.

The law is for the self-righteous, to humble their pride: the gospel is for the lost, to remove their despair."   [Charles Spurgeon, All of Grace, p. 14]

The Lord's purpose was to show this man that he was a guilty law breaker.   To accomplish this purpose, the Lord gave him the "gospel" according to the law:  "To enter into life, all you need to do is keep the commandments!"  

What Jesus told him was a true statement.  If a man keeps the commandments, he will enter into life.  He will qualify for eternal life.  The Lord Jesus taught the same thing in Luke 10:25-28. However, what is involved in keeping the commandments"   You must keep the commandments, but you must be sure to keep all the commandments.  If you keep the whole law and yet break just one little commandment, then you are a guilty lawbreaker (see James 2:10). Think of breaking a rubber band in only one place: you still have a broken rubber band.  Not only must you keep all the commandments, but you must keep them all the time, from the time you are born until the time you die.  You can't have even one day or even one moment in your entire life where you mess up (where you fail to measure up to God's righteous demands).  Your obedience needs to be perfect.  Blessed is the person who continues in all things which are written in the book of the law, to do them.  However, if you do not continue to perfectly obey every law of God, then you are under God's curse:  "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Gal. 3:10). 

It is true that if you keep the commandments you will enter into life.  But can any sinful man on earth ever accomplish such a feat"  Can we ever get through even one day perfectly obeying God"   It is totally impossible for sinful man to keep God's holy law.  This is why the law can never save us; it can only condemn us.  Instead of being a way of life, it is a "ministration of death" (2 Corinthians 3:7) and a "ministration of condemnation" (2 Corinthians 3:9).   The rich young ruler needed to know that he stood condemned before a holy God as a hopeless, helpless sinner.   Note:  Even saying that a person must keep the law perfectly from the time he is born until the time he dies proves that man is under sin.  Fallen man is already under the curse of death.  Legal obedience offers him no hope; apart from God's Savior he is doomed.

There are two ways to obtain eternal life--the legal way and the grace way:  

1)

A person may obtain eternal life by keeping God’s commandments (by obeying God’s law perfectly every day of his or her life).

This is the legal way of getting saved.

Problem:
 

Do you think that there has ever been a person (apart from the Lord Jesus Christ) who has done this"   Is it possible for sinful men to perfectly keep God’s holy law"

2)

A person may obtain eternal life by believing on the Lord Jesus Christ and receiving Him as Savior. 

This is the grace way of getting saved.

Solution:

Even though God’s holy law condemns the best men, God’s grace is able to save the worst men if they believe on Jesus.

In other words, there are two ways to get to heaven. One way is to live a perfect life (obeying all of God’s laws perfectly). The other way is to trust the Savior who came to save wicked sinners.

Jesus knew that this rich young ruler would never be saved by trying to keep the law. Jesus' purpose was to show this man how sinful he really was.  This young ruler was a religious and moral man. He was good enough to deceive himself and bad enough to damn himself. His "goodness" prevented him from knowing his badness.

Before a person is ready to be saved, he first must become lost.  That is, he must recognize the lost condition of his soul (Romans 3:10-23).  Before a man is ready for a cure, he must recognize how desperately sick he really is (Luke 5:30-32).  The rich young ruler needed to understand the plague of his own heart (1 Kings 8:38).

Jesus had just told him to, "Keep the commandments" (verse 17), and now the rich young ruler asks, "Which commandments should I keep""   The Lord cites five of the Ten Commandments (6, 7, 8, 9, 5) and He also cites the second greatest commandment (see Matthew 22:36-40).  These man ward commandments regulate one's conduct toward his neighbor.  Our primary duty towards our fellow man is to love our neighbor.  The other commandments are included in this one commandment of love.  If we truly loved our neighbor, then certainly we would not murder him, nor would I steal from him, nor would I take his wife from him, nor would I lie against him in court.  Love is the fulfillment of the law (Galatians 5:14). 

Notice that the correct translation of the sixth commandment is "Thou shalt not murder."  The translation, "Thou shalt not kill" can be misleading.  God does not forbid all killing, as for example, in the case of capital punishment (Genesis 9:6; Exodus 21:15,16,17; etc.). 

As we proceed through this passage we will see how the Lord Jesus will prove that this man is a law breaker, one who does not love his neighbor.  In fact, the rich young ruler will be found guilty of breaking the two greatest commandments!

For a person to claim to have kept the Ten Commandments is an amazing thing.  Not only is such a person self-righteous, but also totally deluded and deceived as to his true condition before God.

The rich young ruler probably thought something like this:  "I have never murdered anyone.  I've never committed adultery. I've never been charged with the crime of stealing.  I have never lied under oath.  I've been a good son and have respected my parents."  And to his credit, he probably was a very upright person morally, a "law abiding citizen."  He was probably a model Jew in many ways.

If a person is truly honest before God, then the Ten Commandments will reveal how sinful he really is: "for by the law is the knowledge of sin" (Romans 3:20).  Let us now consider some of the Ten Commandments (found in Exodus chapter 20). We will only consider six of them.  Test yourself by checking either True or False:

____TRUE 
____ FALSE

Read the First Commandment (found in Exodus 20:3): I have always put the Lord first and I have always given the Lord first place in my life.  I have never let anything or anyone else take the place that God should have in my life.

____TRUE 
____ FALSE

Read the Third Commandment (found in Exodus 20:7): I have never taken the Lord’s Name in vain or used God’s Name in a careless or thoughtless way. I have always treated God’s Name with utmost reverence and respect.

____TRUE 
____ FALSE

Read the Fifth Commandment (found in Exodus 20:12): I have always honored my parents and have given them the highest respect. I have never disobeyed my parents and when I was younger I never needed or deserved a spanking.

____TRUE 
____ FALSE

Read the Eighth Commandment (found in Exodus 20:15): I have never stolen anything from anyone. I have never taken anything that did not belong to me. I have always respected the property and possessions of others.

____TRUE 
____ FALSE

Read the Ninth Commandment (found in Exodus 20:16): I have never given a false witness against anyone. I have never said something about another person which I knew was not true. I have never lied; I have always been honest about everything. I only speak what is true.

____TRUE 
____ FALSE

Read the Tenth Commandment (found in Exodus 20:17): I have never coveted or desired something that someone else had. I have never had a strong desire for my neighbor's house or swimming pool or boat or automobile or wife or husband or anything else belonging to my neighbor. I have always been totally content and satisfied with what God has given to me.

How did you do" If you answered TRUE, this means you have obeyed the command. If you answered FALSE, this means you are guilty of breaking the command. How many times did you check TRUE" _______  How many times did you check FALSE" ______ Are you a guilty breaker of the law or are you an innocent keeper of the law" ______________________________________

If you checked TRUE four times and checked FALSE only once. This means that you kept all of the commandments except one. Are you a keeper of the law or a breaker of the law" The answer is found in James 2:10--"For whosoever shall keep the _____________     _______, and yet offend in _______ point, he is ______________ of all."

What does James 2:10 really mean" Suppose you could find a person who kept every single commandment of the law except for one. He obeyed the law perfectly except for one commandment which he broke. James 2:10 says, “He is guilty of all!” Even though he only broke one commandment, he is still a guilty lawbreaker!

The rich young ruler's self righteousness blinded him to his own sin and his own failure to keep God's holy law.  In the following verses we will see that the Lord Jesus will expose his sin and demonstrate to him that he is guilty of breaking the two greatest commandments.  He was guilty of not loving God with all his heart and he was guilty of not loving his neighbor.

In spite of the young man's deluded self-righteousness in thinking he had kept the commandments, he still, in his innermost being, recognized that he was lacking something:  "What lack I yet"" (verse 20).   The law can never satisfy what the sinner's lacks.  The law can only magnify sin and cause it to abound (Romans 5:20).  Only the grace of God can provide what the sinner lacks.  "Run, John, run, the law commands, but gives me neither feet nor hands; far grander news the gospel brings; it bids me fly and gives me wings!" (attributed to John Bunyan)   Only the grace of God can supply that perfect righteousness that the sinner lacks (2 Corinthians 5:21).  Mt. Sinai can never bring peace to a sin-burdened soul. Only Mt. Calvary can do that. 

The last commandment which Jesus had mentioned, and which the rich young ruler had claimed to have kept from his youth, was "Thou shalt love thy neighbor as thyself."  The Lord was now going to put this to the test.  Did he really love his neighbor"  Would he be willing to give his riches to his poor neighbors"   Before this man was ready to be saved, he needed to see himself as a guilty lawbreaker.  Only then would he be ready for the good news, that Christ Jesus came into this world to save guilty lawbreakers (compare 1 Timothy 1:15).

All of the Ten Commandments are summed up in two commandments, which have been called the two greatest commandments:  "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets" (Matthew 22:37-40).

The rich young ruler claimed to have kept the commandments from his youth up.  The plan of the Lord Jesus was to clearly demonstrate to this man that he was guilty of breaking the two greatest commandments.  1)  He did not love God with all his heart because he refused to believe Him (as we shall see in the next paragraph) and refused to follow Him (verses 21-22).   2)  He did not love his neighbor as himself because he was unwilling to give to his poor neighbors (verses 21-22).  Conclusion:  This man was a wicked lawbreaker who was guilty of breaking the two greatest commandments.  His only hope was to fall upon the mercy of a gracious Savior. 

The rich young ruler had a wicked heart of unbelief.  God had given him an amazing promise:   If he would sell what he had and give to the poor and follow Christ, he would have treasure in heaven (verse 21).  Certainly treasure in heaven would be far better than any earthly treasures this man could ever accumulate.  However, this man did not believe God.  He did not believe the promise.  Not only was he a lawbreaker, but he had a major problem of unbelief.  And "without faith it is impossible to please God" (Hebrews 11:6).

As a result he clung to his possessions and refused to follow Christ.  "He went away sorrowful."  He abandoned the one Person who could truly help him.  He turned his back on Jesus Christ.  He walked away from God's only Savior.

Calvinistic Confusion

In Mark 10:21 we are told one added detail about this account which is of great importance:  "Then Jesus, beholding him (the rich young ruler), loved him."   Jesus loved this man.

This presents a great problem for extreme Calvinists because they believe that God only loves His elect (those who will come to faith in Christ).   They do not believe that God loves those who will go to hell.  However, in the case of the rich young ruler, the Bible clearly states that Jesus loved this man, even though he walked away and refused to follow Him.  So the extreme Calvinist must reason this way:  "Since Jesus loved this man, he must have been one of God's elect.  And if he was one of God's elect, then he must have been saved at some later time."  Extreme Calvinists have great difficulty understanding how God could love someone and not save that person.  However, in the Scriptures, there is no indication that the rich young ruler ever got saved.

A.W. Pink illustrates this way of thinking.  He said, "We fully believe that he (the rich young ruler) was one of God’s elect, and was saved sometime after his interview with the Lord" [The Sovereignty of God, p. 125, footnote]. This is Pink’s theory, but the Scripture provides no support for this view. It is a view based on Pink’s theology, not based on Pink’s Bible.

Is Selling What You Have and Giving to the Poor a Condition for Salvation"

Those who teach "Lordship salvation" tend to believe that Jesus was presenting to the rich young ruler a plan of salvation, which consisted of selling his possessions, giving to the poor and following Christ. However, the Scripture makes it very clear that we are not saved by works of righteousness which we have done (Titus 3:5; Ephesians 2:8-9).

Our Lord's main purpose was to show the rich young ruler his lost condition, not to reveal to him God's plan of salvation.  As was shared previously, "You need to get lost before you can get saved."  That is, no one is ready for salvation until he realizes his guilt before a holy God.  The Lord Jesus skillfully demonstrated to this man that he was a guilty lawbreaker.  If the rich young ruler had not walked away, but instead had fallen at Jesus' feet and said, "Lord, I admit that I have broken God's laws.  I have not loved my neighbor.  I have not loved God with all my heart.  My heart is wicked and corrupt, and I come before You as a guilty law breaker.  Lord, be merciful to me, a sinner.  Lord, what must I do to be saved""    God is ever ready to receive sinful men!  God has a gospel for those who recognize how lost they are.

Selling one's possession and giving to the poor is not a condition for receiving eternal life.  When the jailor asked, "What must I do to be saved"" the answer was not, "Sell what you have and give to the poor, and thou shalt be saved" (Acts 16:30-31).  The Gospel of John was written so that people might believe that Jesus is the Christ, the Son of God, and that believing they might have life through His Name (John 20:31).  Over and over again in the Gospel of John we find that the one condition necessary to have eternal life is to believe in Jesus Christ (John 1:12; 3:16; 3:18; 3:36; 5:24; 6:35; 11:25; 20:31; etc.).  Never in the Gospel of John are the unsaved told that they must sell what they have and give to the poor in order to gain eternal life.  The book of Romans was written to set forth "the gospel of God" (Romans 1:1), and it does so in a most comprehensive way.  Repeatedly Paul teaches in Romans (and elsewhere) that faith in Christ, and faith alone, is the sole condition for salvation.  Nowhere in Romans are we told that a person must sell his possessions and give to the poor in order to be saved (see Romans 10:9-10).  In Ephesians 2:8-9, a key salvation passage, we are told exactly how a person is saved.  He is saved "by grace through faith" and not by any works which he has done.

Salvation is not based on something that we do; it is based on what Christ has done (His finished work).  We do not contribute to our own salvation; Christ paid it all.  Salvation is not working; it is resting on the work of Another, even the Lord Jesus Christ: "But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:5).

Religion is man trying to bring himself to God by human effort, by good works, by ritualism, by traditionalism, by sacraments, etc. Salvation is Christ bringing us to God on the basis of what He did for us on the cross: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God" (1 Peter 3:18).

God's holiness utterly condemns the best man ("As it is written, There is none righteous, no, not one" Romans 3:10).  God's grace freely justifies the worst man ("For all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption that is in Christ Jesus" Romans 3:23-24).

The gospel message brings to man not a work to do, but a word to believe about a work done: "But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you" (1 Peter 1:25).

We are saved, not because of what we have done, but because of the mercy of God based upon what Christ has done on the cross: "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5). A person can never be saved by his own good works: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast" (Ephesians 2:8-9).

Good works done by sinful man can never please a holy God. The greatest good work is God's work accomplished by Jesus Christ who offered Himself on the cross as the sinner's Substitute. Thus we are not saved by good works, but we are saved unto good works: "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Ephesians 2:10). "For it is God which worketh in you both to will and to do of His good pleasure" (Philippians 2:13).

Are you resting fully in the finished work of Christ" Are you trusting in Jesus Christ, who He is, what He has done for you and what He has said in His Word" "Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else" (Isaiah 45:22).

The word "hardly" means "with difficulty."  It is extremely difficult for a rich man to enter into the kingdom (which is synonymous with being saved, see verse 25).   Why is it so difficult"   To be saved a person must trust Christ; rich people normally trust their own riches.  As long as they continue to trust their own riches instead of Christ, they cannot be saved.  Paul did not teach that a believer cannot have riches, but he did teach wealthy believers not to trust in their riches. Rather, they were to trust in God:  "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy" (1 Timothy 6:17).  Notice that in 1 Timothy chapter 6, where Paul gave prolonged instruction to believers who are rich, he never told them to sell all their possessions and give everything to the poor.  He did instruct them to share their wealth with those in need (1 Timothy 6:18).

How difficult is it for a rich person to be saved"  The camel illustration shows that it is impossible.  The "eye of a needle" refers to a literal sewing needle.  It would be impossible for such a huge mammal to fit through such a tiny opening.  Even a mouse cannot fit through the eye of a needle, and mice can squeeze through some very small openings.   See verse 26 which makes it clear that the Lord's point was that it was impossible!  Vine's comment: 

The idea of applying "the needle's eye" to small gates seems to be a modern one; there is no ancient trace of it.  The Lord's object in the statement is to express human impossibility and there is no need to endeavor to soften the difficulty by taking the needle to mean anything more than the ordinary instrument (a sewing needle). Mackie points out (Hastings Bible Dictionary) that "an attempt is sometimes made to explain the words as a reference to the small door, a little over 2 feet square, in the large heavy gate of a walled city. This marks the figure without materially altering the meaning, and receives no justification from the language and traditions of Palestine." [Expository Dictionary of N.T. Words, under "Needle"]

The disciples, who were not rich men, understood the Lord's words as even applying to themselves, and they were concerned about their own salvation, "Who then can be saved""   They understood the Lord to be saying that it is impossible for any man to be saved, not just rich men.

How can a sinful man enter God's holy heaven"   How can a sinner become a saint"  How can one who is filthy become clean"  It is impossible!  There is no remedy.  In Jeremiah 17:9 we learn that "the heart is deceitful above all things and desperately wicked."  "Desperately wicked" means "incurably sick."   There is no cure, no remedy!  With men this is impossible!  And certainly selling one's possessions and giving to the poor and even following Jesus is not going to remedy the problem of the heart.

Thanks be to God that Calvary's cross has made the impossible possible!   What the law could never do and what the flesh could never do, God accomplished by the death of His Son (see Romans 8:3).  With God all things are possible.  The salvation of every single soul is nothing short of a miracle of God!   May we never minimize the miraculous nature of our so great salvation!  To God be the glory, both now and forever!

The Rich Young Ruler (Matt. 19:16-30; Mark 10:17-31; Lk. 18:18-30)

1. Right on the heels of Jesus’ message regarding child-like faith (Mk. 10:15; Lk. 18:17), the perfect illustration for the opposite came running up to Him (Mk. 10:17).

2. All 3 synoptic gospels call him rich (Mt. 19:22; Mk. 10:22; Lk. 18:23), Matthew calls him a young man (Mt. 19:22), &

Luke (Lk. 18:18) calls him a ruler (ἄρχων archōn): so we call him The Rich Young Ruler.

3. Many friends and enemies referred to Jesus as Teacher or Rabbi, but this man alone called Him good. ἀγαθός agathos 

4. Study on parallel statements.

a. Teacher, what good thing shall I do (Matthew) || Good teacher, what shall I do (Mark & Luke).

b. That I may obtain eternal life (Matthew) || to inherit eternal life (Mark & Luke).

c. Sirs, what must I do to be saved" (Acts 16:30).

5. Jesus’ ministry in this episode is extraordinary for its non-evangelistic communication.

a. Paul & Silas responded to the Philippian jailer evangelistically (Acts 16:31) but Jesus responded to the rich young ruler legalistically (cf. 1st Tim. 1:8).

b. The jailer responded with faith (Acts 16:34) but the rich young ruler responded with sorrow (Mt. 19:22; Mk. 10:22; Lk. 18:23).

c. The jailer approached with wonder at men preserved by divine power (Acts 16:26-29) but the rich young ruler approached with the confidence of a man preserved by human effort (Mt. 19:20; Mk. 10:20; Lk. 18:21). Note: such confidence is always shaky (cf. Lk. 18:9,14; 16:15).

d. We may conclude that Jesus’ prophetic gift and office clued Him into the motivation of this man’s question (cf. 1st Sam. 9:15-17; Am. 3:7; Mk. 14:13-16). Jesus undoubtedly was obedient to His Father and obedient to the Scriptures (Prov. 26:4,5; Matt. 7:6; Col. 4:6; 1st Pet. 3:15).

6. Telling this man to keep the law is like telling the unrighteous to keep on doing unrighteousness (Rev. 22:11) as the fruit of their own way is fully eaten (Prov. 1:24-33) and those who refuse to hear are permitted their rebellion (Ezek. 3:27).

7. The specifics of this episode should be viewed as illustrative rather than exhaustive.

a. The rich young ruler serves as a type of every human being making human-effort attempts to earn glory.

b. This particular example had a particular weakness (wealth) that was particularly highlighted in this story.

c. Various other such human-effort approaches have various other weaknesses. Jesus indicates the broadened scope when He expands from the wealthy (Mk. 10:23) to everyone (Mk. 10:24).

d. The camel & needle illustration applies to every human-effort approach to righteousness (Mt. 19:23-24; Mk. 10:25; Lk. 18:24-25).

8. Salvation is impossible for human beings, but God is not restrained by human impossibilities (Mt. 19:25-26; Mk. 10:26-27; Lk. 18:26-27).

a. With people, this thing is impossible. ἀδύνατος adunatos: powerless, impotent, impossible (cf. Heb. 6:6,18; 10:4; 11:6).

b. With God, all things are possible. δυνατός dunatos: powerful, able, possible (cf. Mk. 9:23; 14:36; Rom. 12:18).

c. These principles should be obvious to any believer, but the disciples were struggling to comprehend the Lord’s ministry to the rich young ruler. They were astonished—struck out of their senses in amazement. ἐκπλήσσω ekplēssō  (Mt. 7:28a; 13:54b; 19:25c; 22:33; Mk. 1:22a; 6:2b; 7:37; 10:26c; 11:18; Lk. 2:48; 4:32b; 9:43; Acts 13:12).

9. Peter & the other apostles felt like they had literally performed what the rich young ruler could not do (Mt. 19:27-30; Mk. 10:28-31; Lk. 18:28-30).

a. The Apostles of the Lamb have special reward—both under Israel’s blessings in eternity and the Church’s blessings in eternity (Mt. 19:28; Lk. 22:30; Rev. 21:14; Acts 1:26).

b. Temporal life sacrifices have temporal and eternal recompense (Mt. 19:29; Mk. 10:29-30; Lk. 18:29-30).

c. The inversion of first & last is consistent with God’s thoughts and ways (Mt. 19:30; Mk. 10:31; Isa. 55:8-9).

Matthew 19:16-30   Eye of a Needle – The Rich and the Kingdom of Heaven

Facts Revealed:

The Question: How to inherit Eternal Life"   [Matthew 19:16-30, Mark 10:17-31, Luke 18:18-30]

Good Teacher, What shall I do to inherit Eternal Life"   [Matthew 19:16, Mark 10:17, Luke 18:18]

Jesus’ answer:   None good but God.    [Matthew 19:17, Mark 10:18, Luke 18:19]

Keep the commandments to inherit Eternal Life.   [Leviticus 18:5, Deuteronomy 4:1, 40, 5:33, 6:3, 18, 24, 8:1-3, 11:18-21, 12:28, 16:20, 30:15-16, 19-20, 32:45-47, Nehemiah 9:29, Ezekiel 20:11, 13, 21, Matthew 19:16-17, Mark 10:19, Luke 10:25-28, 18:20, Galatians 3:12]

God promised life for keeping all His commandments which is still valid in the New Covenant, but they must be kept perfectly through the entire life.

Which ones"   The Ten Commandments.

Self-righteousness:

The young man said to Him, "All these things I have kept from my youth. What do I still lack""  [Matthew 19:20, Mark 10:20, Luke 18:21]

If you want to be perfect

Jesus looked at him and loved him.   [Mark 10:21]

Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, take up your cross and follow Me."   [Matthew 19:21, Mark 10:21, Luke 18:22]

Perfection takes a person a great step beyond pure adherence to the Law, and into the deepest recesses of the heart.

Sell what you have, give to the poor and you will have treasure in Heaven. 

Then come and follow Me in a life of self sacrifice giving the gospel to the lost.

Rich man's Sorrow

But when the young man heard that saying, he went away sorrowful, for he had great possessions.   [Matthew 19:22, Mark 10:22, Luke 18:23]

It is easier for a camel to go through the eye of a needle, than for a rich man to enter the Kingdom of Heaven

Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"   [Matthew 19:23, Mark 10:23, Luke 18:24]

Trusting in wealth will not gain you access to the Kingdom of Heaven.   [Mark 10:24]

When a person is rich, it is too easy to rely on the earthly wealth you hold for your future security, rather than acknowledge your need for a Savior and seek God’s provision.

Jesus knew that some would claim to have kept all the Laws of God, as the young man had just done, and that is why in the sermon on the mount, Jesus took the laws of the Torah and made them so tight that no one would be able to claim perfect adherence to them and thus feel he was worthy of eternal life.   [Matthew 5:20-48]

The perfect work of the Law is to convict everyone that they on their own can in no way be worthy of Eternal Life, and thus the Law is meant to bring us all to Jesus Who is God’s doing and our only sure path to the Kingdom of Heaven.  [Romans 3:9-19, 5:12, 7:7-12, 9:30-33, 11:30-32, Galatians 2:16, 3:22-24, James 2:10, Psalm 19:7]

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.   [Matthew 19:23, Mark 10:24, Luke 18:24]

And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."   [Matthew 19:24, Mark 10:25, Luke 18:25]

Who then can be saved"

When His disciples heard it, they were greatly astonished, saying, "Who then can be saved""   [Matthew 19:25, Mark 10:26, Luke 18:26]

This is the normal question one would ask from a human standpoint, and it is the question Jesus wanted them to ask. 

With men it is impossible; all things are possible with God

With man it is impossible, God has made it impossible for man to enter Eternal Life based on his own good works.   [Matthew 19:26, Mark 10:27, Luke 18:27]

All things are possible with God.   [Matthew 19:26, Mark 10:27, Luke 18:27]

God’s provision for Eternal Life, is through faith in His accomplished work of Salvation through Jesus our Savior.

Therefore, the Law brings us to Christ Jesus.   [Galatians 3:22-24]

We have left all

Then Peter answered and said to Him, "See, we have left all and followed You. Therefore what shall we have""   [Matthew 19:27, Mark 10:28, Luke 18:28]

So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me (continued with Me in My Trials) will also sit on twelve thrones, judging the twelve tribes of Israel.   [Matthew 19:28, Luke 22:28]

And I bestow upon you a kingdom, just as My Father bestowed one upon Me, 30 that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."   [Luke 22:29-30]

The regeneration is a reference to the Kingdom of Heaven when Jesus will sit on the throne as King of kings and Lord of Lords ruling the entire earth in perfect righteousness and justice for a thousand years.

The result of perfect righteousness and justice will be universal peace for man and animal.

At that time, the entire earth will be restored like the Garden of Eden.   [Isaiah 4:2, 11:6-9, 65:25, 32:15-20, 35:1-10, 29:17-19, 41:17-20, 43:14-21, 51:3-5, Romans 8:18-23]

Peter referred to it as the restoration of all things.   [Acts 3:19-21]

At that time the twelve apostles will sit on twelve thrones judging the twelve tribes of Israel.   [Matthew 19:28, Luke 22:29-30]

And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  [Matthew 19:29, Mark 10:29-30, Luke 18:29-30]

First and Last  [Matthew 19:30, 20:16, Mark 10:31, Luke 13:28-30]

But many who are first will be last, and the last first.   [Matthew 19:30, Mark 10:31, Luke 13:28-30]

All messages of Salvation God sent to the world came first to the Jews, and they are the first to receive the Gospel of the Kingdom of Heaven and to be called into it.

The Gentiles were the last to receive the call into the Kingdom of Heaven.

The Jews who refused the call into the Kingdom will be cast into torment where there will be weeping and gnashing of teeth.   [Matthew 8:12]

Gentiles who received the call into the Kingdom of Heaven and believed, will be ushered into it and be seated along with Abraham, Isaac, and Jacob and all the Saints.   [Matthew 8:11]

So Gentiles who were last to hear will be among the first into the Kingdom because of their believing faith.

Jews who were first to hear will be last in the Kingdom, or cast out altogether because of their slowness to believe or their lack of belief.   [Galatians 3:22-24]

Commentaries:

Jesus needs to see if the rich man was indeed looking for God's graces or if it was verbiage to give the impression of wanting God's blessings.

The old saying that "where your heart is where your soul is" is true in this instant because the young rich man was not prepared to detach himself from his wealth to gain everlasting life.

Jesus told him to sell his possessions because he was still clinging to it and was a stumbling block for him. He was still in the world with all its riches

Because he knows it’s very difficult for rich to enter to kingdom of heaven as he cannot leave all his possession and become a simple man....lord tested his faith and love for him and asked him to do so...

Jesus knew the  rich young man had his  heart where his possessions were; earthly possessions. He had made his wealth his god.

Because you must be willing to give up everything to follow JESUS. You cannot serve both the SON OF MAN and worldly possessions. This is why the young man became sad because he knew he could not or was unable to do it.

Because we cannot have two masters.  We must be willing to give all to follow Jesus.  Blessings.

It is because it is the easiest way to make heaven, moreover those following Christ don't need earthly possession rather they need the divine and heavenly riches.

IT IS NOT FOR ONE OF US EASY TO GET RID OF AL OUR BELONGINGS. IF YOU HAVE A HOUSE SELL IT AND FOLLOW JESUS , JESUS KNEW IT IS NOT EASY FOR OUR SINNERS TO DO THAT

Jesus Christ knew the heart of men because when one has abundant possessions there your heart will be. 

Jesus told the rich man to sell all his possessions before coming to follow Him because He did not want the man to be attached to the worldly things but to put Him first in his life and with everything. 

"Jesus does want us to ask this question: where does my ultimate loyalty lie""   "Sell those things available for sale. Don’t hang the weight of wealth and accumulation be the millstone holding you down".  "For where your treasure is, there will your heart be also" (Luke 12:34)

So that he could show his faithfulness to God.

The first and most important commandment that Jesus gave us is, love Lord your God with all your heart, soul, mind and strength. God should be above everything to us in our lives. He asked the young man to sell his possessions to see how much he loved God. 

Jesus told the rich man to sell all his belongings if he wanted eternal like so that he could find more treasures in Heaven.

I believe he is saying no money can buy eternal life 

Jesus saw that the rich man's heart was in his possessions so he challenged him to sell them since one cannot serve two masters

In order to follow Jesus you must be pure in heart, sell all your goods, and give to the poor and needy. Jesus knew that the rich man was not ready to give up his possession yet he told him to sell all his possessions and follow Him. That was a way to prove to the rich man that he was not ready to follow Jesus, even though his heart was willing, his flesh was weak, keeping his  possessions meant more to him than following Jesus, so he walked away sad.

If we want to follow Jesus we must be willing to give up all worldly and material things. 

He told him to sell because some of this things will pull him back or make him backslide in the holy journey, because the way is not an easy, it needs a lots of dedication and faith

"If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven“。Jesus shows us what  spacious love is and tells us what we should do. but the rich young man was obsessed with his possessions on earth, and he can’t  use it to help those poorest.

the youth lack love 

To uncluttered his life with unnecessary possessions. So he may have a clean (slate) Heart. So it can be filled with the truth, the Word of God. 

The young man still idolized his money and things more than he did Jesus.  When we put anything or anyone before God we are hurting Him.  Jesus said, where is treasure is there your heart will be also.  This man's heart was still obsessed with the material treasures of this earth.

In following Jesus, we have more than we need Materials’ things are just garbage, 

Jesus mentioned that where you treasure is there you heart will be also. Since the man had a lot of wealth and possession. His treasure was on earth and thus his heart was also on earth. Jesus wanted him to term to God and serves him only because when you are rich you worship your money which distracts you from God. So he asked him to get rid of his wealth so that he could focus on God completely and whole heartedly.

Because he was placing his material wealth before God, Idolatry. A lesson that God taught me over the last few years.

He told him to sell all his possessions, because, when people are rich, they tend to focus on their riches, and making more, not on Jesus.  So telling him to sell his possessions, would make him poor, and therefore he would be able to focus solely on Jesus, because Jesus would be all he had.

The rich man needed to let go of earthly possessions.  Possessions are only objects and should not be loved or worshipped

In Matthew 6:19-21 Jesus said "Do not store up for yourselves treasures on earth, where moth and rust destroy and thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also."

In the past lesson, we discussed about how hardness of heart harms and affect us as human beings. Once again, it is emphasized as the greatest cause of hardness of heart; because you can only worship one god, otherwise you are either going to love one and neglect the other. 

In Mat.6:25-34,there's a passage that says No one can serve two masters at the same time, rather he will serve the one to the full and despise the other. No one can serve God and wealth at the same time.

A rich person is concerned with obtaining, keeping and maintaining his wealth. He would not have the time to devote to being a disciple of Jesus.

Jesus knew what was in the rich man’s heart: Hardness

JESUS TEST THE YOUNG MAN TO SEE IF HE WOULD SOLD HIS BELONGINGS AND THEN FOLLOW JESUS. POOR WAY OF LIVING.

Jesus told the rich man to sell his possessions and follow Him because we are to put Jesus and His teachings first in everything.  Blessings. 

Matthew 19:13-15

The Little Children and Jesus

Then little children were brought to Him, that He should lay His hands on them and pray; and the disciples rebuked them. But Jesus said, "Allow the little children, and don't forbid them to come to Me; for the Kingdom of Heaven belongs to ones like these." He laid His hands on them, and departed from there. 

Why didn`t the disciples want little children to come to Jesus" Why did Jesus allow the little children to come"

Lection: Matthew 19, 13-15

Opening prayer

Almighty and ever-living God, your Spirit made us Your children, confident to call You Father. Increase Your Spirit within us and bring us to our promised inheritance.

We ask this through our Lord Jesus Christ, Your Son, who lives and reigns with You and the Holy Spirit, One God, forever and ever. Amen.

Reflection

• This Gospel is very brief; only three verses. The Gospel describes how Jesus accepts the children.

• Matthew 19, 13: The attitude of the disciples concerning the children. People brought little children to Jesus, for Him to lay His hands on them and pray. The disciples scolded the mothers. Why" Perhaps because this was according to the severe norms of the Law of purity, the small children in the conditions in which they lived were considered unclean, impure. If they touched Jesus, He would become impure.

Perhaps they thought it was important to avoid that they should get close to Him and that they touch Him. Because it already had happened once, when a leper touched Jesus; and Jesus opponents and some others voiced that He had became unclean, impure and could no longer enter the city. That He had to remain in deserted places (Mk 1, 4-45).

• Matthew 19, 14-15: The attitude of Jesus: Despite the saying, He accepts and defends the life of the children. Jesus reproved the disciples and said: "Allow the little children, and don't forbid them to come to Me; for the Kingdom of Heaven belongs to ones like these." Jesus does not care about transgressing the norms which prevent fraternity and acceptance to be given to the little ones. The new experience of God, the Father has marked the life of Jesus and gives Him new eyes to perceive and to value the relationship between persons. Jesus gets on the side of the little ones, of the excluded and assumes their defense. It impresses when we see together everything which the Bible says regarding the attitudes of Jesus in defense of the life of the children, of the little ones:

a) To give thanks for the Kingdom present in the little ones. Jesus’ joy is great when He sees that the children, the little ones understand the things of the Kingdom which He announced to the people. “Father, I thank you!” (Mt 11, 25-26) Jesus recognizes that the little ones understand more about the things of the Kingdom, than the doctors!

b) To defend the right to shout or cry out. When Jesus, entered the Temple, He upset the tables of the money changers, and the children were those who shouted: “Hosanna to the Son of David!” (Mt 21, 15). Criticized by the high priests and the Scribes, Jesus defends them and in His defense He recalls the Scriptures (Mt 21, 16).

c) To identify oneself with the little ones. Jesus embraces the little ones and identifies Himself with them. Anyone who accepts a little one accepts Jesus (Mk 9, 37). “In so far as you have done it to one of the least of these brothers of Mine, you did it to Me”. (Mt 25, 40).

d) To accept and not to scandalize. One of the hardest words of Jesus is against those who are a cause of scandal for the little ones, that is, who are the cause why the little ones no longer believe in God. Because of this, it would have been better for them to be thrown into the sea with a millstone around their neck (Lk 17, 1-2; Mt 18, 5-7). Jesus condemns the system, both the political one as well as the religious one, which are the reason why the little ones, the humble people, lose faith in God.

e) To become like children. Jesus asks His disciples to become like children and to accept the Kingdom as children do. Without this, it is impossible to enter into the Kingdom (Lk 9, 46-48). It indicates that the children are professors of the adults. That was not normal. We are accustomed to the contrary.

f) To accept and to touch: The mothers and their children, who get close to Jesus to ask Him to bless the children. The Apostles react and drive them away. Jesus corrects the adults and accepts the mothers with the children. He touches the children and embraces them. “Let the little children come to Me, and do not stop them!” (Mk 10, 13-16; Mt 19, 13-15). According to the norms of that time, both the mothers and their small children, practically, lived in a state of legal impurity. Jesus does not allow Himself to be drawn by this.

g) To accept and to take care. Many are the children and the young people whom He accepts, takes care of and rises from the dead: the daughter of Jairus, who was 12 years old (Mk 5, 41-42), the daughter of the Canaanite woman (Mk 7, 29-30), the son of the widow of Nain (Lk 7, 14-15), the epileptic child (Mk 9, 25-26), the son of the Centurion (Lk 7, 9-10), the son of the public officer (Jn 4,50), the boy with five loaves of bread and two fishes (Jn 6,9).

4) Personal questions

• Children: what have you learnt from children throughout the years of your life" And what do children learn about God, about Jesus and His life, from you"

• Which is the image of Jesus which I give to children" A sever God, a good God, distant or absent"

Concluding Prayer

Lord, give me back the joy of your salvation, and sustain in me a generous spirit. I shall teach the wicked your paths, and sinners will return to you. (Ps 51, 1

Jesus and His Children. 19:13-15.

 I. The context.

A. This Passage and the Preceding Passage.

Quite significantly, Jesus' teaching on marriage and divorce is followed immediately by a passage recording His attitude toward children. The two passages taken together are concerned with the family. By implication, this juxtaposition of passages teaches that one's response to the teaching of 19:1-12 will surely affect the lives of children, whether for good or for ill. Cf. 1 Cor 7:1-14, where the closing reference to the children's "holiness" on account of the believing parent (v. 14) implies that the child's loss of this protective covenantal shield (e.g. by the child's departing with the unbelieving partner) could prove to be very destructive for the child.

B. This Passage and the Following Passage.

The present passage is followed immediately by one about a young man (neaniskos, v. 20) and His attitude toward wealth and possessions. This juxtaposition speaks to the importance of nurturing the young and building into them the right kind of world view and values-system - not least for the purpose of shaping their thinking about and attitudes toward money and material things.

C. The Three Passages Together.

It is most instructive to ponder the interrelationships among these three passages, and the practical reasons for their being presented together. This arrangement (found in both Mt and Mk) is "a little catechism which instructed the churches how the disciples of Jesus should look on marriage, children, and possessions" (Infant Baptism in the First Four Centuries, 50).

Observe the kinship between Mt 19 and Eph 5:21-6:9. In addition to the (immediately evident) kinship between Eph 5:22-6:4 (husband and wife, parents and children) and Mt 19:1-15 (marriage, children), there is a parallel between Mt's story of the rich young man and Paul's teaching about the master-slave relationship. For money is unmistakably a major factor in determining relationships between employers and employees (to use the appropriate language for our day and culture). Whether an employer or an employee is enslaved to wealth or enslaved to God (Mt 6:24), will likely be a decisive factor in determining how the employer and the employee relate to each other. In the former case, the relationship is certain to be hostile and destructive - particularly where both parties are slaves of Mammon. In the latter case, the relationship can be amicable and productive.

Money, Sex & Power, especially on the interrelationships among these areas, on the activity of "the principalities and powers" in all three areas, and especially on the importance of viewing money not merely as a "medium of exchange" but as a "rival god" which (like the true God) calls for total allegiance. See further below on Mt 19:23-24.

 II. The approach to Jesus. 19:13.

A. The Parents and the Children.

"Then little children were brought to Jesus for Him to place His hands on them and pray for them" (v. 13a).

1. The age of the children. Matthew, like Mark, calls them not paides (plural of pais, "child"), but paidia (plural of paidion, the diminutive of pais), a term that can denote "very young children, infants" (Bagd Greek-English Lexicon, s.v. paidion, 1.). We cannot of course determine precisely when a child ceased to be a paidion and became a pais (Mt 11:16 e.g. speaks of paidia playing in the marketplace), and we must acknowledge considerable overlapping between the terms (Bagd includes the instance of paidion in Mt 19:13 under the heading "child"). Yet we can affirm that the present group of children at least included infants. For note (1) the use of brephs (the plural of brephos, "baby, infant") in the Lukan parallel (18:15), and (2) the fact (reported by Mark alone, 10:16a) that Jesus "took them in His arms."

2. The motive of the parents. The parents' motive is reflected in the Babylonian Talmud, Soph. 18:5: "It was a beautiful custom in Jerusalem to make the little children, boys and girls, fast on the fast-day (i.e. on the Day of Atonement), those who were a year old until daybreak, the twelve-year-olds till evening, and then to carry or lead them to the elders (i.e. the scribes) for them to bless them, strengthen (i.e. exhort) and pray for them, that they might one day attain to knowledge of the Torah and to good works."

B. The Disciples and the Children.

1. Whom did the disciples rebuke" "But the disciples rebuked them [autois]" (19:13b). According to some view, the disciples rebuke the parents. It seems that the objects of the disciples' rebuke are the children themselves or at least the parents together with the children (which might explain Mt's general pronoun "them"). Because (1) the subject of v. 13a is "little children," not "parents" (the latter are not directly mentioned in the passage, but only indirectly in the passive verb "were brought"), and (2) that in v. 14a Jesus rebukes the disciples for hindering the children's coming to Him (note the active infinitive elthein, v. 14a, in contrast to the passive verb of v. 13a).

2. Why did the disciples rebuke them" For one or more of several reasons: (1) annoyance that Jesus' journey to Jerusalem is being delayed; (2) irritation over children who refuse to "stay in their place" and who interrupt an important theological discussion among "grown-ups"; and (3) resentment that "Jesus should be treated as on a level with the scribes" - i.e., with persons who stand under His censure (15:1-9).

III. The blessing of Jesus. 19:14-15.

A. View 1: Children as Models of Discipleship.

On this view the purpose of the present passage is essentially the same as 18:2-5, namely to present little children (the two passages have paidion, - dia in common) as examples of the way disciples are to behave. Jesus does not want the little children prevented from coming to Him (v. 14), not because the Kingdom of Heaven belongs to them, but because the Kingdom of Heaven belongs to those like them...: Jesus receives them because they are an excellent object lesson in the kind of humility and faith He finds acceptable".

Gundry does not exclude the young but insists that the "little children" are already knowledgeable disciples: "Praying for the children probably casts them in the role of young disciples, the youth of the church". He thinks that Matthew has deleted Mk 10:16a ("hugging them") "in order to cast the children as disciples old enough to understand rather than as infants or toddlers too young to have the understanding necessary for discipleship" (p. 384).4

B. View 2: Children as Objects of Blessing.

In opposition to View 1, that in this passage Jesus makes the little children themselves the objects of His blessing and includes the children themselves within the Kingdom of God. This is obviously not to exclude the motif of children as models of discipleship, but simply to say that this motif, which dominates 18:2-5, is not repeated here but supplemented.

1. Apart from the much-debated v. 14b ("for the Kingdom of Heaven belongs to such as these," NIV), the singular focus of this passage is upon children themselves. The sort of exhortation found in 18:3-4 (where Jesus challenges disciples to become like children) is totally absent from this passage. Moreover, the children's parents are mentioned only indirectly; attention is focused on their children, together with Jesus.

2. In that light, we come to v. 14b: "for [gar] the Kingdom of Heaven belongs to such as these [t©n toiout©n]." Concerning the adjective toioutos (found here in the genitive plural), the usage of the New Testament will show...that the force of toioutos is not to institute a comparison but rather to specify a class, and the class specified is defined by the context".

According to this principle, the term as used in 19:14 clearly specifies the class as defined in the immediate context, namely the children who have come to Jesus. This connection is strengthened by the "for" (gar) with which the clause of v. 14b begins. For an interpretation of the toioutos of 18:5 according to the principle enunciated to refer to the child whom Jesus uses as a model, the disciple who has become humble like a child.

3. The above conclusions are confirmed by v. 15, which says that Jesus actually placed His hands on the children, an act which has no counterpart in 18:2-5. Unless this act signals actual blessing for the children themselves - i.e. if its purpose is merely to illustrate Jesus' blessing on adults who behave like children, then may be a misleading gesture. For the children are then not the only real objects, but also the apparent objects of Jesus' blessing.

4. The above three points may establish the correctness of the second view. Yet we may note further that the present episode is textually separated from that of 18:2-5. We are now well acquainted with Matthew's fondness for topical arrangement of material. So, assuming that the main point of 19:13-15 is essentially the same as 18:2-5, it may be asked why Matthew did not join the two passages together. If it be answered that the material of 19:13-15 fits more appropriately in its present context (namely between the passages about marriage and divorce and the rich young man respectively), then it is to be noted that the connections among these three passages make much better sense if the little children of the middle section are regarded as real little children and not merely as illustrations of adult disciples.

Note further that Mt 19 closely follows Mk 10: in each case Jesus' teaching on marriage and divorce is followed by the blessing of the children, then by the story of the rich young man. Accordingly, it is striking that Matthew omits Mk 10:15 from the middle section, the reason being that Matthew has already quoted that saying in 18:3. In other words, Matthew treats separately two points that Mark brings together, the blessing of children and an exhortation to adults to respond like children.

5. While the present passage makes no reference to the baptism of little children, it is noteworthy that the verb "hinder" (k©lu©), v. 14, does appear in several baptismal contexts, namely Acts 8:36; 10:47; and 11:17 (cf. Mt 3:14, where the compound diak©lu© appears). This suggests that the present passage provided a basis for (and, as used in Matthew's Church, actually reflected) the Church's later practice of infant baptism.

Let them Come to Me! - Matthew 19:13-15

Key Thought

In a world dangerous to children, loving parents wanted to bring their children to Jesus. If He would bless them, pray for them, place His hands on them, then surely those children would be protected, healed, and blessed. Who could blame them" They had seen the amazing things Jesus had done for others. They loved their children. Jesus Himself had talked about letting children come to Him.

Why would the disciples stop them" Maybe it's the same reason we do. We get distracted by other things and let them take us, and our children, away from the Lord. We let problems with our spouse destroy our home and crush our children's hearts. We get involved in important religious things and forget to involve our children in our spiritual journey. No matter what, Jesus' message is clear: "Quit! Quit getting in the way of the children from coming to Me!" Let's not only hear His words, but let's respond to them, especially in the context they are uttered here: divorce! Let's acknowledge that so many children are kept from Jesus because of the sin and rebellion of parents to honor their marriage covenant because of their selfishness and sexual sin.

Prayer

Holy Father, please make Me aware of the children you have put around me that You want me to help bring to Jesus. Help me see them. Help me bring them to Jesus, in whose name I pray. Amen.

"Jesus loves me this I know, for the Bible tells me so."  We all sang that; and, we also sang, "Jesus loves the little children, all the children of the world."  Those kinds of lovely sentiments are not without biblical foundation.  And this passage perhaps more than any other single passage gives that biblical foundation, for here we find our Lord blessing little children.

This particular incident is not only recorded in Matthew but it's also recorded in Mark chapter 10 and Luke chapter 18.  A passage that is significant enough to have been given full involvement by all the synoptic writers.  It appeared to the disciples that the whole idea of bringing little children to Jesus was rather an intrusion of a trivial nature.  But it is not so, as we shall see.

Parents in this scene wanted Jesus to touch their children, to bless their children, to pray for their children.  And I we would agree that they are not the only parents who wanted to bring their little ones to Jesus.  As a parent, that is our desire from the time we have our first one.   And I know there are parents throughout all the countries of the world who know the Lord who have the same longing as these parents in a spiritual sense to bring their children to Jesus.

As an example, read carefully the following testimony:

"I sat down on the bed and picked up my crocheting to learn a couple of new stitches before our long flight to Auckland on Monday.  The girls had just gone outside to play and I had a few moments to get some details of the trip sorted out in my mind.  I had missed my husband very much during the past three weeks as he went on ahead of us to New Zealand on a preaching itinerary but soon we would be on our way to meet him.

"My plans were interrupted by the loud screeching of tires.  I waited to hear the collision but there wasn't any sound of impact.  So I figured someone on the boulevard near our home had been very lucky.  Within seconds, my ten-year-old came running into the house and shouted upstairs, `Tanya's been hit by a car.'  My body reacted immediately with terror and fright as I raced down the stairs.  I could tell as I ran past Sonya that her little heart was in knots.

"Mary, my neighbor, met me on the porch and said, `Hurry.' `O my God,' was all I could say.  I felt every second was an eternity as I sped toward the people who were there even ahead of me, fear gripped my soul as  I imagined what my child was feeling, surely it couldn't have happened.  I knelt over Tanya as the off-duty fireman from across the street covered her with a blanket.  She was unconscious and the neighbor told me she couldn't feel any pain that her being out was good.  I didn't see any blood or any broken bones, if only she would wake up and tell me where it hurt.  I didn't dare move Tanya for fear of hurting something and I was told the ambulance was already on the way.  All I had to do was waiting.  What was taking so long"

"I picked up her tennis shoe that had been knocked off and looked at her face.  I talked to her but she couldn't hear me, she breathed a heavy sigh and her head turned to the side.  I began to cry.  I asked the fireman how she was as she...he monitored her pulse and he assured me she was still breathing.  Deep inside I told myself, `She couldn't be badly hurt, she looks all right, if only she'd wake up and tell me how she is.'

"Finally the ambulance arrived, it had been about five or six minutes, the longest I can remember.  If only my husband were with me instead of half way around the world.  As we backed into the Emergency entrance, the staff was waiting for us at the door.  I felt relieved to finally be here.  Now everything would be okay.  Tanya was in good hands and I would soon know what injuries she sustained.

"They took her into a treatment room and closed the door.  I was asked to give some information and sign a slip authorizing the doctors to do what was necessary.  I picked up the pen and scrawled my name and the word "mother," but it was hardly legible, I realized I was under severe emotional stress.  And all I could do was wait.  I sat on a bench and prayed.  I sobbed inside and out as I asked God to take of my dear little seven-year-old.  I felt confident He was there with me, so I wasn't alone, even for a moment.

"After about a half an hour, a young nurse came over to me and took hold of my hands.  I wasn't ready for what she was going to tell me.   `Tanya's condition is very serious.  She has brain damage.  She isn't breathing on her own.'

"`You mean she might die"'

"`Yes, she certainly might.'

"I was completely numbed with the possibility that Tanya's life might be taken from me.  I was mighty thankful that God could work miracles because I was going to ask for a big one.  It would be hours before my husband would get here.  Would it be all over"  Would Tanya be gone"  My parents arrived, they were already crying and I hadn't even told them the grisly news yet.  The words came pouring out, `Tanya may die.'

"Soon the doctor came in.  He introduced himself as a neurosurgeon and I felt sure Tanya was in capable hands.  His assessment of her condition was totally pessimistic.  She had sustained a blow to the brain stem, her brain had been shaken like a bowl of jelly, it had been damaged, they didn't know how much but she didn't have much chance of a full recovery.   He gave her about five percent chance of coming out of it.

"We all dropped to our knees in that little room and prayed through tears and grief that God would heal Tanya.  We asked God to glorify His name by restoring her to her normal vivacious self.

"The night was a long hard one.  I sat holding Tanya's tennis shoe.   There was no place to put it so I held on to it all night long.  It was good to have something to occupy my hands anyway and every time I spotted a nurse walking our direction, my heart stood still as I waited for her to walk up and say it was all over.  But all night long, they just went about their business.  Oh how I wish Silas were there to relieve some of the strain I was undergoing.  I felt I had to do the feeling for both of us.

"The doctor's reports grew steadily worse and I prayed even more.   Finally, about 24 hours after the accident, he gave us another hopeless diagnosis, he said, `Tanya could remain indefinitely on those machines but would probably never improve.  She hadn't regained consciousness and showed no signs of improvement.  Her brain had been damaged too badly.'

"I felt my skin grow cold as he completed his report and walked away.  I couldn't wait much longer for that miracle.  I decided to go and stay with Tanya until Silas returned, no matter how long it was.  I asked for a chair and pulled it close to Tanya's side.  I began sobbing uncontrollably as I begged aloud for God to return my little girl to me.  I kept choking on the tears as I prayed, recited the Lord's Prayer and poured out all the tension, fear and emotion building up for more than a day.  I uncovered Tanya's foot to touch there, there were black pin marks put there by the doctors.  I stroked her forehead and talked to her, hoping she would wake up.

"My brother's father-in-law, a doctor, entered and checked the charts and machines.  I kept on crying out to God for that miracle.  After about a half an hour, I finally came to the place where I was ready to accept God's will no matter what it was.  I asked God to take Tanya if He wanted to, but I still wanted her back and I told Him so.

"Someone came and asked me to return to the waiting area where family and friends were gathered to hear our family doctor give his appraisal of Tanya's chances.  I felt I could leave for a couple of minutes and then return to my vigil until Silas arrived.  He spoke in much the same language as the neurosurgeon, he said, `Tanya's brain was gone.'  He spoke in such final terms as if the battle were over.

"I interrupted, `Where is Tanya right now"  Is she in the intensive care room or with the Lord"'  He repeated his statement about her brain and I asked again, `Where is Tanya"  Is she with the Lord"'  I had to know if God had made the decision already.  And finally he said, `Her body is being kept working but Tanya isn't there anymore, she's with the Lord.'

"And I remember what I had just said to the Lord, `Have Thy will, not mine.'  Friends later told me I was radiant as I then replied, `I shall not forsake my Lord because if I did, I would be saying Tanya's gone forever.   I would do as King David in the Old Testament had done when his child was taken, he washed his face, changed his clothes and went about his business, satisfied that God knew best.'

"I returned to the room to say good-bye to Tanya and that I would see her again.  There would be no more begging to God to bring her back.  It was then I realized she had actually been taken home to heaven the day before in the street.  When I saw her heave that sigh and turn her head to the side that was when she went to be with Jesus.  As I stood there with an inner strength that was foreign to me, I remember how Tanya had prayed during her last few months, `Lord, I want to go and be with You while I'm young.'  When I asked her why she prayed like that, she smiled and said, `Because I want to sit on Jesus' lap when I get there and I don't want to be too big.'

"A new assurance and peace surged through my sorrowful soul and I was refreshed with the joy that we were all in good hands and God hadn't forsaken us for an instant."

Great testimony...great testimony.  The reason that family had joy was because they knew where Tanya went.  She was gathered into the arms of the Savior because they had brought her to Jesus.  And they live even to this day in the exciting anticipation of a reunion with her.

As a parent, we always live with a tremendous almost overwhelming desire to bring our children to Jesus. We want nothing in life more than that.  We take to heart the words of the Apostle Paul, "Bring your children up in the nurture and admonition of the Lord."  And it is so hopeful when we have the confidence that we've brought our child to Jesus.  If they die, we know where they are.  If they live, we know to whom they belong.  We wouldn't be able to survive with joy as a parent if we didn't have that kind of confident hope.

This lesson tells us about some people who brought their children to Jesus.  And we can draw some spiritual implications and applications out of that.  But first, let's look at the text itself.

Verse 13 begins with the word "Then."  And, the word "then" just sort of links things up with the prior passage.  We don't really know how long a time there was between these two things.  We don't know what the space or the interval was.  "Then" is rather vague.  But it seems as though we might well conclude that since they were in a house, according to Mark 10, and the Lord was talking to the disciples and He was talking about marriage, it could have been very easy for the conversation to have turned to talk about children.  And maybe He was talking about that.  Maybe He was talking about family.  And out of the crowd that had gathered, no doubt accompanying the disciples now, there came some parents and they brought their children to Jesus.

If it was like when He was in homes in Galilee, it no doubt was crammed full of people.  And it says in verse 13, "They brought unto Him little children."  Mark and Luke use the imperfect tense verb, "they were bringing."  They were in the process of bringing.   They...the indication is that perhaps some had reached Him and others were still coming.  There was a flow of people bringing their little children to Jesus.  And while that flow was going on, the disciples were watching.   They felt it to be an intrusion.  They felt it to be a violation of the important things.  They felt it to be a non-priority deal to have these parents filing up to Jesus while He was supposed to be teaching and speaking to those who could understand and depositing in His arms little babies.

It's interesting to note the word "them" at the end of verse 13.  Them refers to the ones bringing the babies.  No doubt they were their own parents.  And the "them" is in the masculine form indicating that it was not just mothers, it probably was parents and maybe fathers.  And so they're bringing their children.  No doubt they had seen a demonstration of the Lord's tenderness toward children.  Just back in chapter 18, we saw in verses 2 and following how the Lord had gathered into His lap a little one and used that little one as an illustration of spiritual truth.  And we talked then about the attractiveness that the Savior had to children.  So no doubt they saw the love in His heart, the tenderness and gentleness of His personality and His character. And when they knew He was the unique prophet of God that He was when He spoke as He spoke, when He did what He did in His healing ministry and His teaching ministry, that they would have longed to bring their children.

It was customary to do that in Jewish society.  They had been raised to do that.  In the Talmud it said that they were to bring their children to any great teacher of the law, that he might bless them and pray for them.  And they had done that.  For example, a father would bring his child in infancy to the synagogue and he would pray for his own child.  And then he would hand that child to an elder and the elder would pray for child and then hand it to the next elder and the little children would go along the line of elders, each one praying for the child.  Why"    Because they believed that these men who specially represented God, who  specially served God's kingdom, who specially taught God's Word, had a  proximity to the heart and soul of God, had a prayer life that had more faith, more power perhaps than some normal folks might have and they longed to have their children prayed for by such.

We still have that with us today as we have parents who desire to bring their babies to be dedicated to Christ, to be prayed for by their pastors and elders.  That's a very special thing in the heart of a parent.

Note, if you will, please, the word "little children."  There are many words in the New Testament for children.  The word here is paidia...paidia.  It means little children but it doesn't tell us how little.  But if we were to compare the other passages and go to Mark, we would find that he uses the term brephos.  And so, whereas Matthew just generally says little children, Mark tells us how little, brephos, and that word means a suckling, a nursing baby, an infant.  They were bringing in their arms their infants.  And we know they must have been infants by our Lord's response because the Bible says in Mark that He took them in His arms and blessed them.  They were bringing babies to Jesus.  They wanted Him to pray for them with His unique divine power, with His unique proximity to God, they felt, they wanted His prayers on the behalf of their little ones.

Alfred Edersheim, who has done such a great service in helping us to understand the culture of the New Testament, writes, "We can understand how when one who so spake and wrought rested in the house, Jewish parents should have brought their little children and some of their babies to Him, that He might touch and put His hands on them and pray.  What power of holiness must these parents have believed to be in His touch of prayer"  What life to be in and to come from Him"  What gentleness and tenderness must His love have been when they dared so to bring these little ones to Him""

Sometimes Jesus was fearful.  Sometimes He was very threatening.  But sometimes He was very tender and even children found comfort in His arms.   The word brephos which is used in Luke 18:15 for the babies here, rather than the Mark passage, but the word brephos is also used in Luke 1 of a fetus.  When Mary visited Elizabeth and the babe leaped in her womb"  That's brephos, so it's speaking about infancy, even prior to birth.  It's the same word used in 1 Peter 2:2 where it says "As babes desire the pure milk of the Word, like a nursing baby desires milk, so you should desire the Word."  It's the word of infancy.  So these are babies and they are brought to Jesus.

Now when we think about Jesus loving little children, note Jesus was not shallowly sentimental about children.  He knew they were sinners.  He knew they were born of the flesh and that which is born of the flesh is Flesh, John 3:6.  He knew that what David said was true in Psalm 51:5, "In sin did my mother conceive me."  There was a sin principle operative from conception on.  So there was no shallow sentimentalism about children.  There was no idea that children are righteous or holy or pure or innocent or undefiled.

And, if we have a question about that, all we have to do is remember the Matthew 11 passage where Jesus remarked about the little children playing in the marketplace and they were playing wedding and funeral because that's what they saw their parents do, so when they played, they played wedding and funeral.  And they were calling to each other when they were playing wedding and they were saying, "Come and play," and some kids wouldn't do it.  Then they'd play funeral and call and some kids wouldn't come.  And so, the Lord says you see them in the marketplace and they say we have piped but you have not danced, we have mourned but you are not sorrowful.  In other words, there are peevish, stubborn kind of bratty little kids that won't get on with it and be good sports.  So the Lord uses them as an illustration of the peevish stubborn attitudes of Israel.  No matter what the tune is, no matter what the game is, they won't play either.  So the Lord is not shallowly sentimental about children, He doesn't make them into some kind of perfection that isn't true of them, but He does acknowledge in this particular passage that they have a special place in His heart.

So, here come the parents in the progress of bringing their babies to Jesus.  And it says at the end of verse 13, "The disciples rebuked them."   Mark emphasizes the...again, the imperfect tense or the continuing nature of the rebuking, it is a very strong word; the substantive form of this word has been used for the term "punishment...punishment."  The disciples were really going after them, threatening them.  "Look, you can't be interrupting the Lord by bringing up these babies; it's very disturbing when we're trying to teach.  We're trying to get on with things.  We can't have this kind of triviality."  And so, He opposes...they oppose, this process.

Now at this point, it simply says in verse 14, "Jesus said, Permit..." and so forth.  What it doesn't tell us is what Mark tells us in chapter 10 verse 14, that Jesus was angry with the disciples.  He uses the word indignant in the Authorized.  He was furious with them.  Only two or three times He really got mad at them.  Frustrated with them a lot, disappointed a lot, but really angry, just a few times.  This is one of them.  And the only time that particular word of indignation is used of Jesus in reference to them.  But He was very angry with them for trying to stop these parents from bringing their children.

And it is expressed as to why He was angry with them if we just think about the scene. He was angry with them for these reasons.  Reason number one, He loved babies.  He loved them.  And He knew they were a creation of God, a creation of His.  And He felt a tender affection for them. And He felt sympathy for them for the world in which they were born.  And it seemed, of course, that the disciples were utterly deficient in such an attitude.

Secondly, He is angry with them because He also loved adults and He knew full well that if you say no to people's children, you're going to have a tough time getting their attention.  Politicians learned that long ago.  He knew the first and foremost way to a parent's heart was through their baby and He wanted to demonstrate the genuineness of His tender love and care for the little ones.

Thirdly, He was angry with them because no one is outside the care and plan and love of God, not even a baby.  No one is outside the concern of God, not a baby.  No one ever coming to Jesus Christ intrudes on Him.

Fourthly, He was angry because children provided Him a tremendous picture, a tremendous illustration, a tremendous analogy for salvation.  And He took advantage of it every time He could.

Fifthly, He was angry with them because He needed to set them straight about something.  And that something was this, we don't ever say who can or cannot come to Christ.  That's not within our prerogative.  If we follow the life of Christ, we will find that He refused some people they brought and He sought some people they rejected.  And it is a lesson of who's in charge, again.  And so, He really was eliminating their misunderstanding, their lack of concern for little ones.

He says this to them in verse 14, "Permit little children and forbid them not to come unto Me."  Interesting that He uses two verbs and there's a reason.  The first one is in the aorist tense, point action, permit right now this moment, and let them come.  And then "forbid them not" is present tense.  And what He's saying is right now let these come and from now on don't ever make it a practice to stop them from coming.  So He takes care of the present and the future.  And by the way, He doesn't rebuke the parents at all so it indicates that their motive was pure.  They weren't coming for some magical rite; they weren't coming for some magical ceremony. They came because their hearts were right and  they wanted this man of God to pray over their children that their children  might grow up to be what the Talmud said, "Famous in the law, faithful in  their marriage and known by their good works."  And so He says, "For now, you permit them to come and for future, don't ever forbid them to come."

That's a principle of ministry that God has used in His church throughout the years of the church.  God has seemed to give the heart of His people a heart for children.  We have that heart here.  We praise God for what He's doing with little ones...from the nursery right on up, the Christian school.  All the things that we do with children are done because we believe that Jesus wants the little children to come to Him.   And when they come to Him, they come so readily and they come so eagerly.

One writer said, "As the flower in the garden stretches toward the light of the sun, so there is in the child a mysterious inclination toward the eternal light.  Have you ever noticed this mysterious thing," he writes, "that when you tell the smallest child about God, it never asks with strangeness and wonder, `What or who is God"  I have never seen Him.'  But listens with shining face to the words as though they soft loving sounds from the land of home. 

Or when you teach a child to fold its little hands in prayer that it does this as though it were a matter of course, as though there were opening for it that world of which it had been dreaming with longing and anticipation.  Or tell them these little ones the stories of the Savior, show them the pictures with scenes and personages of the Bible, how their pure eyes shine, how their little hearts beat."

The coming of babies to Jesus, the coming of children to Jesus, is very important.  Why"  End of verse 14: "For of such is the Kingdom of heaven."  A very important statement.  "Of such," not two-tone in the Greek, not of these.  He's not saying these children are in the Kingdom of Heaven; these children belong to the Kingdom of heaven, but toiouton, of such as these.  And He goes beyond those little children to embrace all in that category and saying these are the kind who have a place in the Kingdom, babies like these babies.  He's not isolating out the elect babies from the non-elect babies.  And should we notice, there's no baptism here of babies.  And would you notice there's no indication of the faith of the parents, there's no parental covenant here.  He just says babies such as these, in this category, prior to the time when they can understand and respond to Christ, prior to the time when they can exercise their own faith, prior to what we like to call the decision time, these little ones belong to the Kingdom.

The Kingdom of Heaven is the sphere of God's rule in Christ through grace.  And He says these have a place.  And He is including all babies, all those who as the Apostle Paul said in 1 Corinthians 13:12, he said, "When I was a child, I thought as a child, I spoke as a child.  Now I've become a man, I put away childish things," Paul told us there two different times in life, there's a time when you can't understand and you can't speak and then there's a time when you do understand.  And when you're in the time when you don't understand, like a little baby, that's the time God has placed you in special care under His sovereign rule as the King.  It says nothing about the faith of their parents, nothing about any rite or ritual or baptism, nothing about them being elect or non-elect, He just says those who are like these belong in My Kingdom.  And grace is extended to them.

That's why we believe with all our heart that if a baby dies before it can reach the time of decision and make the decision itself, if that baby dies, that baby goes into the presence of Jesus Christ because they are uniquely in the care of the King.  We don't know how God dispenses that grace to them other than by a sovereign act on His own part.  We do know that it is dispensable to them by virtue of the death of Jesus Christ for their sin.  It is applied to them by the sovereignty of God in their behalf because they cannot choose on their own.  And that's one reason why the mortality rate is so high in non-Christian countries because the Lord is taking those little ones to be with Him before they can grow up in a culture that makes it so difficult for them ever to believe.

"Thank You, Lord...Thank You, Lord, that they're with You, that You gather the little lambs in Your bosom as the prophet said." And that's the wonderful confidence that our Lord has here.  The Lord couldn’t have said what He said so comprehensively when He said, "Of such is the Kingdom of Heaven" if He had been dealing with some kind of elect or non-elect deal, or some parental covenant thing or some rite or ritual deal.  The only way He could say that they belong in the Kingdom of Heaven is in fact because that is true.

Now, just to be theological for a moment, that does not necessarily mean that all little babies are saved.  They're under special protection and if they die at that moment, they're redeemed.  If they were all saved, then when they got to be old enough, they'd lose their salvation and we'd have theological problems with that.  So we just believe they're all under special protection and if in fact they die, the Lord gathers them to Himself.  It's a wonderful confidence.  It's what was in the heart of David in 2 Samuel 12:23, when he said, his son, his infant son died, he said, "He cannot come to me but I shall go to him."  And surely David knew that he was talking about death, but I also think he was talking about the fact that in death he would see again that son he loved.  And I'm sure in David's heart, he had the confidence that he would see God and so that son had to be in God's presence.

Well, babies are sinners, no question about it.  That's because they're produced by sinners.  And we have to understand that.  And yet God has a special place for them.  That's a great confidence.  But it's a tremendous responsibility because if we have in your arms a little baby that belongs to the Kingdom, it would seem our task as a parent is to make sure that when that little life comes to the point of decision, the decision it makes takes it fully into God's Kingdom.  What a responsibility.  What a responsibility to make sure that little life given to us under the care of the King is returned to the King after our stewardship is completed.

Mark tells us in chapter 10 in the parallel passage, that after Jesus said that, verse 16, "He took them up in His arms, put His hands on them and blessed them."  And by the way, the word for "blessed" is a compound word, we think of eulogeo, eulogy, the word "to bless", this has kata added to the front of it, He blessed them intensely, He prayed fervently over these little ones.  He prayed passionately over them.  He prayed that God would make them strong in the law, faithful in their marriage, abundant in good works, that God would return them to Himself when they reached the age of decision.  That in the years to come their parents would fulfill their responsibility to lead them back to the One from whom they came.  And He must have smiled on the littlest subjects of His sovereign Lordship as He prayed.

But He isn't finished.  Luke tells us He added one more note as He had those little children in His arms.  He said this, "Verily I say unto you," Luke 18:17, "Whosoever shall not receive the Kingdom of God, like a little child shall in no way enter it."  He couldn't resist that.  It seemed like every time He got a baby in His arms, He gave that little word, that it isn't just babies like this who are under the care of the Kingdom, but anybody, whoever comes into the Kingdom in adult life comes when they come like a little baby.  So the Kingdom is populated by just two kinds of folks, those who are babies and those who come in like babies.

And what does He mean by that"  We went into that in Matthew 18:3 in detail. He means the simplicity, the openness, the honesty, the lack of pretention, the lack of hypocrisy, the dependency, the weakness, the simplicity, the humility that casts oneself in utter humility and dependence on the strong arms of the Lord.  His Kingdom is filled with those who are babies and those who came as babies, who knew in themselves they had no resource.  And so the "of such" broadens and we might agree with John Calvin who said, "The passage broadens to give Kingdom citizenship to both children and those who are like them," end quote.

So, they brought their babies to Jesus, desiring that He would bless them and pray for them.  And it tells us in verse 15, He did it.  He laid His hands on them.  Mark adds He prayed for them, blessed them and then He departed from there.

Little children are so responsive.  If we do your work with little children as Proverbs 22:6 says, we'll return them to the Lord. 

There is a college in India where, If we want to be in this college, we have to give evidence that God has called us into the pastorate, that God has called us into the ministry.  There are no students who aren't going right out into the ministry.  And if we can demonstrate that and commit our life to that, they'll take us as a student for four years free, no tuition, no room, no board, nothing.  Just, Christians friends here and over in India are supporting that school and they're training these men.

At the end of that four-year period, they take you and put you in a village and you become the pastor in a dominantly Hindu village.  And they help you get started by taking two tents into town.  They set up one tent to live in, the team that goes in, and they set up another tent to have meetings in and they stay six months.  And for six months, they evangelize the Hindus and the Moslems of those cities.  And by the time the six months  is over, they've got a little group of Christians gathered together and then they take a young man and put him in there and he becomes the shepherd of the little flock.  And they have planted 98 of those flocks...98 little villages and cities with their men.

And it isn't easy.  He shared with tears, got all choked up, how that one night there was a man giving a testimony, he had been saved out of the Moslem sect and the Moslems became so irate at the testimony that they...he was sitting on the platform next to the man giving the testimony, that they stormed the platform and plunged knives in him and killed him.  And he died.  And he said just before he died, he said, "You...you may kill me but you cannot take the life of God from me."  And they killed him.

And he talked about the fact that they threw him on the ground on another occasion and they kicked him and pummeled his body and he felt that he would be dead.  And all of a sudden, all these people who had attacked him in the middle of this meeting, the crowd ran when the attacked started, and then all the attackers ran.  And he opened his eyes and no one was there.

Later one, one of those who had attacked him became a Christian.  And he asked the man, he said, "When you were trying to kill us and we believed you would kill us, why did you run""

"Oh," he said, "because a group of very strong men from another village came and drove us away."  And Paul said they went to all the villages surrounding to find out who those people were and they never could find any who did that.  And he believes it was the angels of God who protected him.

But that's how it is when you try to start a church in a Hindu village.  And so, this is his vision and he's sending these men out and he was sharing, that there was a real problem because it's so hard to win the Hindus to Christ and there's so many villages that need to be reached, how are you going to have enough pastors to send out"  And it struck him that the way to do it was to get them when they're children because children are so responsive.

So, they built children’s home and they're now enlarging it to handle 500 of them.  Now they've got 81 of these little boys mostly, they pick them up orphans and strays and kids living in the streets, and he said, "Oh yes," he said, "All 81 have given their lives to Jesus Christ."  And he said, "All 81 are learning the Word of God and we teach them and love them.  And then we send them to the regular schools so they'll learn their culture.  They come right back and we teach them the Word of God."  And, as they grow up in school and our home, they just go right into the Bible College and right out into the pastorate.  It's a great strategy.  It's a lot easier to get them then, isn't it"  All 81 know the Lord.  And wait till they get 500.  You see, children are brought to Jesus and their hearts seem to open.  We need to be busy bringing children to Christ.

What about your children"  To draw our thinking to an end, we’ll take five words, key words, in regard to how to bring our children to Jesus and draw some spiritual conclusions from this passage.  Five words that we can just kind of jot down somewhere and they'll help us.  First one is "remember...remember."  In other words, in bringing your children to Jesus, you want to remember first of all that God created your child...God creates children.  Every child is a direct work of His creative hand. Psalm 139:13, "Thou hast possessed My inward parts, Thou hast covered Me in My mother's womb, I will praise Thee for I am fearfully and wonderfully made.  Marvelous are Thy works."  God made that child.

Secondly, God gave that child to you as a "gift."  Psalm 127:3, "Children are an heritage from the Lord and the fruit of the womb is His reward."  God made that child and God gave that child to you as a gift.

And then that child is to be a "blessing" to you.  Psalm 127:4, "As arrows are in the hand of a mighty man, so are children of one's youth, happy, or blessed, is the man who hath his quiver full of them."  Children are to be a blessing to you.  God made them; God gave them to you to bless you.

Fourth point under remember is, remember this, if God made them and God gave them and God gave them to be a blessing, then God wants them "returned" to Him for His use.  And that is why Proverbs 22:6 says, "Train up a child in the way he should go and when he's old he won't depart from it."  That's why Ephesians 6:4 very clearly says, "Bring them up in the nurture and admonition of the Lord."  Because the task that you have is to give your children back to God, that's your stewardship.  So remember, where they came from, and to where they are to return.

Secondly, "teach"...that's the second key word..."teach."  We are called by God to teach.  Children have limited knowledge, they have limited reasoning power, they have limited discretion and they need to be taught.  You remember how it was said of Timothy, 2 Timothy 3:15, that from a child thou hast known the Holy Scriptures that were taught to thee by thy mother and thy grandmother"  That's the role of a woman, while fathers are out earning a living; they’re in there feeding that little life with all the divine truth they can possibly pump in.  That's the role of a woman in the godly home, to feed that little life the truth of God.  And then the father comes along, as the Proverbs tell us and teaches his son the wisdom of God as well.

Go back to the Pentateuch, Deuteronomy 6, to just take a look at a pattern that we need to understand if we're going to effectively teach children.  We must remember whose they are, where they came from and where they're to return and we must teach them...we must teach them.  And here is how.  God gave this to Moses in the very beginning with His people because it's so basic, it hasn't changed, the principles are here.  Verse 4, "Hear O Israel, the Lord our God is one Lord."  In other words, we're going to teach our children, it all begins with worshiping the right God in the right way.   No idols.  WE cannot teach them unless we commit ourselves to the true religion.

Secondly, "Thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy might, these words which I command thee this day shall be in thine heart."  What does that mean"  That means internalize what you believe about God.  Not only have the right theology, but the right heart.  You've got to commit to your children not only truth but truth in an uncompromising heart of conviction, truth in a pure heart, truth in a holy life so that we see God in everything.  We love Him with our heart, our mind, our soul, our power, everything.  If we're going to teach our children, we've got to have the right God and the right faith and it's got to come right out of our heart.  It has to be internal with us, not just external.

And then verse 7, "Teach them diligently unto thy children and shall talk of them when thou sittest in thine house, when thou walkest by the way, when thou liest down and when thou risest up."  What does that say"  That simply says that we have to teach from life situations.  We have the right faith in God, we've internalized it, our heart is filled with love, our passion is toward God, we love Him with our heart, mind and strength and now out of every vicissitude, every trial, every struggle, every moment of life, we teach the truth of God....when we stand up, sit down, walk in the way, lie down, every time we've got an opportunity.  It isn't enough to sit down with our kids and read them a Bible story and then go on and live a worldly life the rest of the day.  We've got to draw God into every analogy, into every aspect of life.  They have to see the Lord in everything.  All of life becomes a blackboard in which we teach the truth of God.  And it's unending, unceasing, and constant.  Teach it diligently all the time, sitting down, walking, lying down, rising up so that it's the flow of life.

It's much more and people say, "Well, you know, we have a time each day when we read our children a story or we..."  That's wonderful and that's good and that is important to teach them.  But it's more important  that we teach them in the flow of life responses, that we set up the  right convictions for them, that we set up the right standards for them,  that we set up the right objectives spiritually for them and that  everything in life speaks to those things.

And there's another thing we need to do.  Verse 8, "You shall bind them for a sign on thine hand and they shall be as frontlets between thine eyes; and thou shalt write them on the posts of thy house and on thy gates."  Do we know what means"  Give them a lot of reminders.  So we have Bible verses hanging around our house"  Do we have little plaques that remind them of great scriptural truths hanging in their rooms"  Do you have Bibles all around"  Do you read them stories"  Do you sing songs with them that put truth in their mind and as they remember the tune they recycle the truth"  These are just little reminders.  In a children's life, a children's world ought to be just filled with these reminders of divine things.

Don't you remember as a little kid the picture that you had in your room, maybe, that showed the Savior"  Or don't you remember a little plaque on your wall"  All those little reminders are just ways of reinforcing and there are many ways to do that.

Finally, make sure you have no idols and internalize your faith so that it's a heart faith and teach from life, provide reminders, but finally, watch out for the world.  Verse 10 says, "When the Lord...God's brought you into a land in which He swore to give to your fathers, Abraham, Isaac, Jacob, a great and goodly cities which you build not, houses full of good things which you filled not, wells digged which you digged not, vineyards and olive trees which you planted not."  In other words, when the Lord unloads all the goodies on you and you've got it all and you didn't have to work for it, it all came to you graciously by God, and then beware, lest you forget the Lord.  You warn your children that when they get out into the prosperity and in the world that they not forget God.   So you've got to warn them about the world, you've got to watch out for the world.  The world will encroach on all the good things you've taught them and then little by little it will eat away at that.  So you watch and you warn.

There's a third word, that's the word "model."  That's the word "model."  You want to remember, you want to teach, you want to model.  And here's the key, you have to set the pattern.  You have to set the example.  Here was a man like Eli who was the high priest, 1 Samuel 2.  He was the high priest.  He was in the teaching position.  He was the guy who represented the people before God.  He was God's number one man in the land but his sons were wretched, vile, and terrible in every sense of life.  They took a wrong portion of meat in 1 Samuel 2:15 and 16, they weren't supposed to take it, it was to be offered and divided between the priests, the offerer and God.  And they took a portion that wasn't theirs. That was only the beginning.  They wound up having fornication relationships on the steps temple.  They were wretched.  But Eli went to them and all he said was, "You shouldn't do that."  And he had no clout and he had no power because his own life was characterized by doing the very same sin and a compromiser can't pass convictions on to anybody.  You will never get your children to live the kind of life you're not willing to live except by the overruling, overpowering grace of God.

Here was Eli in a posture of total compromise, trying to tell his sons to do something.  You can't speak of the sins of your children with any power at all when there are sins in your own life that your children are very much aware of.

David sinned grossly, he sinned so grossly and then just before he died he gave Solomon a big speech and he said, "O Solomon, you know, obey all the commandments of God, O Solomon," he pleaded with Solomon to do that.  And Solomon went right out and was worse than David.   He multiplied wives...just an unbelievable numbers, wives and concubines numbering in the hundreds.  And he became a man of despair, devastating his life and his son, Rehoboam, was a total disaster, not even a bright light any way, the kingdom was shattered into two pieces and Rehoboam lost the kingdom because he had no fatherly example at all.  And the Bible says he listened to his own generation.  And if they're not getting it from the parents, they're going to get it from the peers and that's disastrous.  You've got to set the model.

Hezekiah, the great king, compromised by bringing the king of Babylon to see the royal jewels and in his compromise, his son picked up the compromise, of course, and Manasseh who was his son totally abandoned God's law, created a whole world of wickedness and his son was even worse.  Joshua...Joshua came to a crossroads and he said to the people, he said you have a choice, choose you this day whom you will serve.  He said you can choose Jehovah or the gods of the Ammonites and it says that when he gave them a choice, the next generation knew about the Lord and the next generation knew not the Lord.  You don't even give them a choice.  You don't even give them a choice in that sense.  You have to pass on a high standard of holiness.  And, you cannot just beat your kids into obedience while you're compromising yourself, it's very important.  "Parents must be aware of the personal value of truth for their own sakes and not just for the sakes of their children.  We cannot simply make a child believe in a truth because it's good for them.  Their perceptive spirits will sense when we are doing something to engineer or manipulate a certain response.  Instead it is the authenticity of parental commitment to truth apart from the lives of the children that brings freedom to share or pass on that truth to them.  In other words, a mature  motive for passing on truth is that as a parent we hold that truth to have  value for our life, independent of our children and their response to it," end quote.

So remember: teach, model...fourthly, love...we don't need to say much about that.  Love your children...love them.  What does that mean"  That means weep with them, laugh with them, hurt with them, rejoice with them, sacrifice for them, and protect them.  Don't provoke and exasperate them.  Be unselfish, serve them, provide their needs, give them gifts, show them affection, give them pleasure, and give them discipline.  Love them in all those ways.

There's a final word...it's the word "trust."  When you've done all that, trust God...that if you bring up a child in the way he should go, when he's old he won't depart.  And you'll make a lot of mistakes, we all do.  But if you've done your best in the power of the Spirit of God, trust God that He which hath begun a good work will perform it till the day of Jesus Christ.  And that trust translates into prayer.  Pray for your children.

What happens if your baby dies"  What happens if any baby dies"  The teaching of this passage is that that baby is cared for in the Kingdom, goes into the presence of Christ.

What if your child dies when they're old enough to make a decision"   Then if they have chosen to believe in Jesus Christ, they go to be with Him.  If they have not, they don't.  Now that ought to be a severe enough reality to awaken us to the responsibility.  Are you bringing your children up to know Jesus Christ"

Thank You, Father, for this passage and this moment in the life of our Savior given to us by Matthew, Mark and Luke.  Thank You that You have a special place in Your Kingdom for the babies, the little ones.  O God, we want to give them back to You not to lose them to the Kingdom.  And so, teach us to remember, teach, model, love, trust.  And may we spend ourselves as parents returning our children to you.  And, Lord, where they have strayed and we do not see them coming, give us a greater zeal and prayer, greater hope, a greater commitment to reach out to them that they may know You.  And, Father, help us to raise up a godly seed, a pure generation who can set right what is in our world is so wrong.  Bless every mom and dad, every child, every young person, that we all may fulfill Your will.  Thank You for Your great grace and Your forgiveness where we fail.

Commentaries:

Well!!! The disciples thought that children are distraction but with JESUS they are heavenly candidate...

I would assume they were thinking like so many adults, the children will be more of a bother to Jesus and interfere with his teachings.  But, Jesus knew that the children held the future and for them to lead proper lives, they needed the guidance today. 

because they thought that children may distract the lord and would waste time.....but lord allow them to come because he loves his children as they are pure of heart and trudt him blibly and have have complete faith...in the same way lord wants man to have child like character with complete faith on him with pure heart

The disciples found the children to be nuisance that is why they didn’t want them to be near Jesus. But Jesus saw in them purity and sincerity in Jesus their love for

The disciples didn't want little children to disturb Jesus but Jesus allows them to come closer to him because children belong to the Kingdom of Heaven.

They couldn't allow this work to be interrupted by mere children.   Jesus wants to use this occasion to make a point, to teach his disciples an important lesson about the Kingdom of God.

The disciples did not allow the little children to come to Jesus because they thought that they were just annoyances to the Lord. They did not understand Jesus' message.

The Lord Jesus allowed the children to come to him because to such belong the Kingdom of God. He also wanted to convey a very important message of humility and innocence through them in coming to the God. 

A child’s heart is not tainted.

They didn't think it was proper for the children to see Jesus, but Jesus wants us like the children to be in love with Him and obey Him. Blessings.

CHILDREN WERE NOT IMPORTANT IN THOSE DAYS. SEE THEM BUT DONOT HEARD THEM.

CHILDREN BELIVES EASY.THAT IS THE REASON JESUS CALL THEM.

In biblical times, women and children were considered not important. The disciples didn't want these unimportant children to bother him. Jesus allowed the children to come because of their innocence and purity of heart. This is how Jesus wants all of us to be.

For the disciples didn't want the children to bother Jesus, for the little ones they considered as nuisance. Jesus welcome the little children because He said that the kingdom of heaven belong to the little children because of their innocence and dependant on the Father.

The disciples think that the children was a disturbance for Jesus and not important. Jesus allows the children to come because of their unconditional love and absolute faith in Him. He said that the Kingdom of Heaven belongs to them

The Disciples thought children were not ready to hear the Gospel. Jesus illustrated to the Disciples that only those with the meekness and innocence of children can inherit the Kingdom of Heaven. Only those with complete trust, just as children completely trust their parents, can inherit the Kingdom of heaven 

It was because they were ignorant of the fact that little children need GOD presence most. It was because they are the inheritance of his kingdom and everyone is equal in his sight.

The disciples didn't want the children to bother the great teacher.  But the little children have the openness and honesty in their lives that so many of us need in our lives today. He wanted them to come so maybe He could show us to live dependent on Him!

They did not want the children to bother Jesus but Jesus told them to leave them alone for if you are to inherit the kingdom of god you have to be as innocent as a child for the kingdom of god is theirs.

The disciples didn't want the little children to come to Jesus because they thought they were distracting Jesus from His work and were taking up Jesus' time. They didn't consider the little children as being important.

Jesus allowed the little children to come because they accepted Jesus for who He was and is. Little children accept what they are told without asking questions and without looking for hidden motives. They have complete trust in the adults and faith in them. Jesus said everyone needs to be like the little children in their faith & trust accepting Jesus as the Messiah and Lord & Savior of their lives without questions.

Children were probably thought to be a bother to Him but he wanted them since they are free of sin and do not know the ways of the world like adults.

At the time children and women were looked upon as possessions. It is so beautiful that Jesus/God recognized women and children as beautiful parts of his creation. Plus, we are to trust God as a child trusts his Father, for everything, just like a child.

One of the greatest Apologetics (I hate the word) for Jesus’ Divinity is that he first showed Himself to Women after his resurrection, in a time where Women were they were given little value by men.